



BUNYAN 

I ' — 

THE 
PILGRIM'S 

PROGRESS 
lATHAM 





Class TP." 



Boot 



GpipglitN" "1^^ 



COF»tIGHl DKPOSm 



General Editor 

LINDSAY TODD DAMON, A.B. 

Professor of English in Brown University 



1 vol. — MOODT 



ADDISON — Sir Roger de Coverley Papers — Abbott 
ADDISON ANl> STl^^UE— Selections from The Taller and The Spec- 
tator — Abbott 

iENEID OF VIRGIL— ALLINSON 
AUSTEN — Pride and Prejudice 
BROWNING — Selected Poems — Retnolds 
BUILDERS OF DEMOCRACY— Gheenlaw 
BUNYAN — The Pilgrim's Progress — Latham 
BURKE — Speech on Conciliation wUh Collateral Readings — Ward. 
BURNS — Selected Poems a,n<l CARLYLE — Essay on Burns — MabSB 
CHAUCER — Selections — Greenlaw 
COLERIDGE — The AncierU Mariner 
LOWELL — Vision of Sir Launfal 
COOPER — The Last of the Mohicans — Lewis 
COOPER — Tlie Spy — Damon 
DANA — Two Years Before the Mast — Westcptt 
DEFOE — Robinson Crusoe — Hastings 
Democracy Today — Gauss 

DE OUINCEY — Joan of Arc and Selections — Moodt 
DE OUINCEY — The Flight of a Tartar Tribe— Frbucb. 
DICKENS — A Christmas Carol, etc. — Broadxjs 
DICKENS — A Tale of Two Cities — Baldwin 
DICKENS — David Copperfield — Baldwin 
DRYDEN— Paiamon and Arcite — Cook 
EMERSON — Essays and Addresses — Heydrick 

English Poems — From Pope, Gray, Goldsmith, Coleridge, Btroil 
Macaulay, Arnold, and others — Scudder ^ 

English Popular Ballads — Hart 
Essays — English and American — Alden 
Familiar Letters — Greenlaw 
FRANKLIN — A utobiography — Griffin 
French Short Stories — Schweikert 
GASKELL (Mrs.) — Cranford — Hancock 
GEORGE ELIOT — SUas Marner — Hancock 
GEORGE ELIOT — The Mill on the Floss — Ward 
GOLDSMITH— Tfte Vicar of Wakefield— Moyitoj^ 
HAWTHORNE — The House of the Seven Gables — Herrick 
HAWTHORNE — Twice-Told Tales — Herrick and Brtjere 
HUGHES — Tom Brown's School Days — de Mille 
IRVING— Z.z/e of GoldsmUk—KRAPP 
IRVING— r^ze Sketch Book— Khavp 
UIVING — Tales of a Traveller — and parts of The Sketch Book — Kbapp 



LAMB — Essays of EUa — Benedict 
LONGFELLOW — Narrative Poems — Powell 
LOWELL — Vision of Sir Launfal — See Coleridge 

MAGAULAY — Essays on Addison and Johnson — Newcomer i 

MACAULAY — Essays on Clive and Hastings — Newcomer i 

MACAULAY—GoldsmUh. Frederic the Great. Madame D' Arblay—tfZW» \ 

COMER I 

MACAULAY — Essays on MiUon and Addison — Newcomer ' 

MILTON — U Allegro, II Penseroso, Comus, and Lycidas — Neilson ' 

MILTON — Paradise Lost, Books I and II — Farley 

Old Testament Narratives — Rhodes 

One Hundred Narrative Poems — Teter 

PALGRAVE — Golden Treasury — Newcomer j 

PARKMAN — The Oregon Trail — Macdonald j 

POE — Poems and Tales, Selected — Newcomer j 

POPE— Homer's Iliad. Books I, VI, XXII. XXIV— CBB88T AND MOODV | 

READE — The Cloister and The Hearth — de Millb 

RUSKIN— Sesame and Lilies— L.lim j 

Russian Short Stories — SCHWEIKERT i 

SCOTT — Ivanhoe — Simonds 

SCOTT — QuerUin Durward — SiMONDS i 

SCOTT— Z-ady of the Late—MOOVY \ 

SCOTT — Lay of the Last Minstret — Moodt and Willabd , 

SCOTT — Marmion — Moody and Willard 

SHAKSPERE — The Neiison Edition — Edited by W. A. Neilbon. j 

As You Lite It Macbeth 

Hamlet Midsummer-Night's Dream 

Henry V Romeo and Juliet 

Julius Caesar The Tempest 

Twelfth Night 

SHAKSPERE — Merchant of Venice — Lovett j 

SOUTHEY — Life of Nelson — Westcott 1 

STEVENSON — Inland Voyage and Travels with a Donuv — LkonabD \ 
STEVENSON— Kidnapped— Leonard 
STEVENSON — Treasure Island — Broadus 

TENNYSON— Selected Poeww— Reynolds '. 

TENNYSON — The Princess — Copeland ! 

THOREAU — Walden — Bowman i 

THACKERAY — Henry Esmond— Fhklps | 
THACKERAY — English Hvmorists — Cunliffe and Watt 

Three American Poems — The Raven, Snow-Bound, Miles Standiabr^ \ 

Greever ^ 

Types of the Short Story — Heydrick 

Washington. Webster, Lincoln — Denney J 



SCOTT, FORESMAN AND COMPANY 

CHICAGO: 623 S. Wabash Ave. NEW YORK: 3-5 W. 19th St. 



tEijE HafeE Cnglis!}) Clasigicfi 



REVISED EDITION WITH HELPS TO STUDY 

THE PILGRIM'S PROGRESS 

BY 

JOHN BUNYAN 



EDITED FOR SCHOOL USE 
BY 

GEORGE W. LATHAM 

UNIVERSITY OF MONTREAL 



SCOTT, FORESMAN AND COMPANY 
CHICAGO NEW YORK 






Copyright I9o6,iq22 
Scott, Foresman and Compaxy 



APR 10 1922 



ROBERT O. LAW COMPANY 

EDITION BOOK MANUFACTURERS 



©C!.A659546 



PREFACE 

This edition of The Pilgrim s Progress follows in 
the main the first edition of 1678. This is varied from 
in cases of obvious typographical errors, and in cases 
where Bunyan showed in later editions a distinct prefer- 
ence for a different reading or spelling. Consistency 
in spelling, punctuation, and in the use of italics and 
capital letters was not one of the virtues of Bunyan 
or his printers, and it could now be gained only by an 
unconscionable amount of tampering with the text. 
The result would be anything but representative of 
Bunyan 's methods of composition. For that reason 
it seemed desirable to leave the text substantially as it 
stands. The reader need not be surprised, therefore, 
to find rags spelled with two ^*s or one, and ^persuade 
sometimes with a xo and sometimes a u. 

The passages that first appeared in later editions 
published during Bunyan's lifetime are included in this 
edition, and a few passages and marginal comments 
that Bunyan dropped are retained. Attention is 
called to most of these places in the notes. 

It is hardly necessary to add that the notes are in- 
tended merely to explain the few difficulties that a 
modern reader will find in the language of The Pilgrim's 
Progress. 



CONTENTS 

PAGE 

Preface 1 

Introduction : 

The Life of Bunyan 5 

The Pilgrim's Progress 16 

Bibliography 24 

The Author's Apology for His Book 27 

Text 35 

Notes 243 

Appendix 

Helps to Study 257 

Theme Subjects 261 

Selections for Class Reading 263 

Suggestions for Dramatization . 264 

Chronological Table 266 



INTRODUCTION 



THE LIFE OF BUNYAN 

John Bunyan was born in November, 1628, at El stow, 
a little village about a mile south of Bedford in Bed- 
fordshire. His ancestors, who were in very humble 
circumstances, lived in Bedfordshire probably as early 
as the twelfth century; and the name, under various 
spellings, appears in the records of that county at 
intervals from that time until very recently. Thomas 
Bunyan, the grandfather of John, left at his death in 
1641 a small property, one-half of which he bequeathed 
to his son Thomas. ^ This second Thomas, who was a 
maker and mender of pots and kettles, described him- 
self in certain documents as a brazier or tinker. He 
did not belong to the rather disreputable class of vagrant 
tinkers for whom seventeenth century literature ex- 
pressed great contempt, and who were usually of gypsy 
origin, but was a freeholder, settled permanently in 
Elstow and plying his trade in the neighboring towns 
and villages. The mother of John Bunyan, Margaret 
Bentley of Elstow, came from people »f some substance 
and of a slightly higher social position than the Bun 

yans. " i • u 

The life of the family was a severe struggle with 

poverty. Bunyan's parents were able, nevertheless. 



6 INTRODUCTION 

to send him to school. In his own words, "It pleased 
God to put it into their hearts to put me to school, to 
learn me both to read and write." The only book 
that we know of his reading in childhood was the lAje 
of Sir Bevis of Southampton, probably one of the 
cheap pamphlets known as chapbooks. This book 
was ever after in his mind the type of profane and 
worldly literature. We know very little of Bunyan's 
life during this period, but it is clear that the intensity 
of his inner life, even as a child, was extraordinary. 
He tells us that it was his delight ''to be taken cap- 
tive by the devil at his will, being filled with all un- 
righteousness," and that he had few equals for his 
years "both for cursing, swearing, lying, and blas- 
pheming the holy name of God." At the same time, 
he was "greatly afflicted and troubled with the thoughts 
of the fearful torments of hell -fire." Already he had 
begun to dream dreams and see visions. 

Ill 1644 his mother died, and within two months 
his father married again. This marriage apparently 
caused an estrangement between father and son, and 
the son spent the three following years as a soldier. 
There is in Bunyan's works one allusion to his military 
service, and there are many passages which could not 
have been so realistically managed except for this 
experience, but there is not a single line to indicate on 
which side he fought. This is the more remarkable 
when we remember that the issues in the English Civil 
War were as much religious as political. The fact is 
that Bunyan took very little interest in political ques- 
tions and literally obeyed the injunction to render unto 



THE LIFE OF BUNYAN . 7 

Caesar the things that are Caesar's. In the absence 
of direct proof Macaulay assumed, in his article on 
Bunyan in the Encyclopoedia Britannica, that Bunyan 
was on the side of Parliament. Froude, on the other 
hand, relying upon the facts that Bunyan's parents 
were adherents of the Established Church and that 
he himself was baptised in the parish church, felt sure 
that he was on the side of the King. There was really 
not a particle of direct evidence on the subject until, 
a few years ago, the muster rolls of the garrison at 
Newport Pagnell were discovered. By them it was 
shown that Bunyan served under Sir Samuel lAike, 
a well-known Parliamentary commander, who is 
commonly supposed to be the original of Hudibras, 
the hero of Butler's celebrated satirical poem. What 
battles Bunyan engaged in under the leadership of Sir 
Samuel are entirely unknown, but there is a probability 
that he was present at the siege of Leicester. 

After leaving the army, probably in 1647 or 1648, 
Bunyan married, but no record of his marriage has yet 
been found, and both the Christian and the family 
name of his wife are unknowm. It seems likely that 
she was not a native of Elstow. "This woman and I," 
says Bunyan, "though we came, together as poor as 
poor might be (not having so much household stuff as 
a dish or a spoon betwixt us both), yet this she had for 
her part, 'The Plain Man's Pathway to Heaven' and 
'The Practice of Piety.' " By means of these books 
and the assistance of his wife, he recovered the art of 
reading, which he apparently had forgotten. He seems 
also to have resumed his tinker's trade. In 1905 his 



8 INTRODUCTION 

anvil, stamped with his name and the date 1647, was 
found in a pile of rubbish at St. Neots, near Bedford. 

The four years following his marriage were the 
period of the intense spiritual struggles which Bunyan 
records in the autobiography, written many years 
later, entitled Gi'ace Abounding. It was this experi- 
ence which made it possible for him to write The 
Pilgriias Progress. His pathway to the New I>ife was 
the same that the Pilgrim trod. He knew the Valley 
of Humiliation, and the Valley of the Shadow of Death; 
he had lain in the dungeons of Doubting Castle; and 
he finally overcame Giant Despair. He felt himself to 
be a great sinner and constantly stood in fear of the 
wrath of God, yet many of the sins of which he accuses 
himself seem at least venial. One of his weaknesses 
was a fondness for playing the game of cat, especially 
on Sunday afternoons. He himself tells us how he 
overcame this: ''But the same day, as I was in the 
midst of a game at cat, and having struck it one blow 
from the hole, just as I was about to strike it a second 
time, a voice did suddenly dart from heaven into my 
soul which said, 'Wilt thou leave thy sins and go to 
heaven, or have thy sins and go to hell? ' " Another 
wordliiness was a delight in ringing the bells in the 
tower of Elstow Church. His conscience troubled 
him in the matter, and he gave up the practice, yet 
not without reluctance. "I would go to the steeple- 
house and look on, though I durst not ring, . . . but 
quickly after I began to think how if one of the bells 
should fall? So after this I would yet go to see them 
rins, but would not go any farther than the steeple- 



THE LIFE OF BUNYAN 9 

door; but then it came into my head, how if the steeple 
itself should fall? And this thought ... did contin- 
ually so shake my mind that I durst not stand at the 
steeple-door any longer, but was forced to flee for fear 
the steeple should fall upon my head." 

It was years before he found peace, but he was helped 
to it by intercourse with John Gifford, the pastor of an 
independent religious body in Bedford. During the 
Protectorate, this congregation occupied St. John's 
Church in Bedford, Gifford being in fact the rector of 
the parish.^ In 1653 Bunyan joined this body, although 

^ This strange anomaly came about in the following way. With 
the success of the Parliamentary party and Cromwell, the Episcopal 
Church ceased to be the Established Church of England. The oppo- 
nents of Episcopacy agreed rather closely in their theological views, 
but they were divided into two factions on the question of church 
government. The Presbyterians, after abolishing the Bench of 
Bishops, favored a carefully constructed hierarchical system, such 
as is found to-day in the Scotch church or the American Presbyterian 
Church. The Congregationalists or Independents, on the other 
hand, preferred to allow each separate congregation to be supreme 
in the management of its own affairs. There were numerous 
olher independent bodies, such as the Quakers and the Baptists, 
but they were not strong enough to be of any political importance. 
The Presbyterian party was strong in Parliament, and Presbyte- 
rianism became, nominally at any rate, the established religion. To 
many this new regime seemed only a shade less intolerant than the 
old Episcopal regime. It was, in fact, the despotism of the Presby- 
terian censorship which led Milton to write his Areopapiiica, in 
defense of the freedom of the press. Milton, Cromwell, and the army 
generally, were not Presbyterians but Independents, and as Crom- 
well's influence grew dominant, Presbyteria,nism gave way to Inde- 
pendency. Cromwell even prevailed upon Parliament to accept the 
Toleration Order, which was intended to bring about the union of 
the two parties. Under this order there was no church government 
in any strict sense, and each congregation was allowed to choose its 
own minister and within certain limits to determine upon its own 
form of worship. The only restriction was that the government 
must be satisfied of the moral and intellectual fitness of the person 
nominated by a congregation to be its minister. State and Church 



10 INTRODUCTION 

still living in Elstow, and two years later, having re- 
moved to Bedford, he was chosen a deacon in the church. 
He continued to employ himself as a tinker, but this 
new interest in the Bedford church must have come to 
be of paramount importance. His fervor and his power 
of expression, shown in extemporaneous exhortation, 
soon brought him into prominence among his co-reli- 
gionists, who formally recognized his "call to preach." 
This recognition was not a legal license, but Bunyan, 
nevertheless, was in the habit of preaching in the sur- 
rounding towns. As a result of this disregard of the 
law he was indicted in 1658. Apparently the indict- 
ment was not pressed, for there is no record of any 
trial or sentence. It is impossible to believe that Bun- 
yan desisted from preaching. 

Bunyan had been preaching a year when he became 
entangled in a controversy with the Quakers. These 
followers of the ''inner light," who believed that the 
individual conscience was the only safe guide to con- 
duct, seemed to some to disparage the written word. 
Bunyan, of course, believed the Bible to be literally 
the word of God. This controversy was the beginning 
of Bunyan's literary career. In 1656 appeared Some 
Gospel Truths Opened, in which, according to Offor, 
the editor of the most recent edition of Bunyan's com- 
plete works, Bunyan ''attacked the follies of the time, 

have never been so completelj^ separated in England as during these 
years. The adherents of Episcopacy, however, found it wise to be 
quiescent. Thus it came about that Gifford's small independent 
body, which tradition has called Baptist, but which contemporary 
documents always speak of as Congregational, came into the posses- 
sion of St. John's Church and its revenues, and that John Giflford 
became its rector. 



THE LIFE OF BUNYAN 11 

exposed and condemned heresies without mercy." The 
pamphlet was answered by Edward Burroughs, a 
somewhat well-known Quaker of the time, who died 
six years later in prison at Newgate. Bunyan replied 
with a Vindication of Some Gospel Truths Opened. 
The title of his third book (1658), which deals with the 
parable of Lazarus and the rich man, is highly charac- 
teristic; it is called, A Feio Sighs from Hell, or the 
Groans of a Damned Soul; by that poor and contempti- 
ble servant of Jesus Christ, John Bunyan. For thirty 
years he continued to publish books with hardly any 
cessation, and he is one of the most voluminous writers 
of his time. In most instances, Bunyan's books seem 
to have been built up from sermons that were origin- 
ally preached extemporaneously. 

1660 was the year of the Restoration, and in spite of 
the promises of toleration made by Charles, the old 
acts against the Nonconformists were revived. Bed- 
fordshire had long been a hot-bed of nonconformity, 
and the county magistrates in Quarter Sessions at Bed- 
ford entered upon the work of subjugation with ex- 
traordinary zeal. An order M^as issued for the restora- 
tion of the Prayer Book in all churches. One of the 
justices. Sir Francis Wingate, learned that Bunyan 
was intending to preach near the small village of Lower 
Samsall, and issued a warrant for his arrest. Bunyan 
might easily have escaped, but he felt that it was his 
duty to persevere. In the midst of the sermon the 
constable entered and arrested him. The following 
day he appeared before Wingate. There was really 
nothing to charge him with, the Act of Uniformity, 



12 INTRODUCTION 

which required all public religious worship to be 
according to the Liturgy of the Church of England 
not being passed until over a year later. Nevertheless, 
Wingate committed Bunyan to Bedford Jail to await 
the next Quarter Sessions. 

At the Sessions, he was convicted under the unre- 
pealed but almost forgotten ''Conventicle Act" of 1593, 
of ''perniciously abstaining from coming to church to 
hear divine service, and for being a common upholder 
of several unlawful meetings and conventicles to the 
great disturbance and distraction of the good subjects 
of this kingdom." The judgment of the court was 
that he must be taken back to jail for three months, 
and if then he "should not submit to go to church and 
leave off preaching," he should be "banished the 
realm." If found in the country after that, he should 
hang. The actual sentence was not executed. In- 
stead, Bunyan was kept in jail for twelve years. 

The twelve years' imprisonment was interrupted by 
an interval of a few weeks of freedom in 1666, and 
during the whole period the closeness of his confine- 
ment seems to have depended upon the disposition of 
his jailers. Sometimes he was allowed to go out to 
preach, and he was in the habit of preaching to audi- 
ences of forty and fifty within the jail. One of his 
visitors has told us that the books to which he had 
access were the Bible and Foxe's Book of Martyrs. 
The greater part of his time while in jail must have 
been taken up with preaching and writing, but for the 
support of his family he made "long tagged laces." 

Many of Bunyan's books were written during these 



THE LIFE OF BUNYAN 13 

twelve years, and the tradition was that The Pilgrim's 
Progress was one of them, but it seems more likely that 
this famous book was written during a later imprison- 
ment. In 1666 was published the first edition of Grace 
Abounding to the Chief of Sinners. This is Bunyan's 
spiritual autobiography. It tells us surprisingly little 
about the external affairs of his career, but as a record of 
the inner life it is to be ranked with the Confessions of 
St. Augustine. In spite of its poverty in matters of fact, 
it remains the principal source of information in re- 
gard to Bunyan's life up to the time of his imprisonment. 

In 1672 the long imprisonment came to an end. 
Charles 11. , in his eagerness to benefit the Catholics, 
had suspended all the statutes against the Noncon- 
formists. Bunyan received royal authority to preach 
and was called to the pastorate of the Bedford church, 
having been chosen for this office before his release. 
At the Restoration, St. John's Church had been re- 
turned to the Episcopalians, and the congregation now 
met in a barn belonging to one of its members. Dur- 
ing these years Bunyan enjoyed prosperity in his work, 
and his reputation extended as far as London, where 
great crowds gathered to hear him preach. Because 
of his habit of making many visits to places in the 
neighboring country, he gained in friendly -jest the 
title of Bishop Bunyan. 

This comparative ease was not to lait long. In 
1675 the attitude of the government towards Noncon- 
formists changed, and many licenses to preach were 
withdrawn. In March of the following year, a war- 
rant was issued for the arrest of Bunyan on the charge 



14 IXTRODUCTION 

of "having preached to or teached at a Conventicle 
meeting or assembly under colour or pretense of 
exercise of religion in -other manner than according to 
the Liturgie or Practice of the Church of England." 
He seems to have been imprisoned at this time for six 
months, probably in the tiny one-room jail on the 
bridge over the River Ouse. Numerous engravings 
have made the cell and the bridge familiar to millions 
of persons, and it was long thought that here was the 
scene of the twelve years' imprisonment. It seems 
more likely that Bunyan spent those years in the county 
jail in the central part of Bedford. There can be little 
doubt, however, that The Pilgrims Progress was writ- 
ten, in great part at any rate, in the bridge jail during 
this six months' imprisonment, and that to this extent 
the tradition is well founded. 

The Pilgrim's Progress, which appeared in 1678, be- 
came almost at once a popular book, and it made Bun- 
yan the best-known Nonconformist in England. His 
success led him to undertake other religious allegories. 
In 1680 he brought out The Life and Death of Mr. Bad- 
man, which he intended to be the counterpart of The 
Pilgrim,' s Progress. The title indicates clearly enough 
the nature of the book. Because of its lack of vivacity 
and the' unpleasantness of the subject-matter it is not 
comparable with the earlier work. Two years later 
appeared The Holy War, next to The Pilgrim's Prog- 
ress and perhaps Grace Ahoimding, his most popular 
book. It is an account of the defense of the City of Man- 
soul against the attacks of the Devil. In ^vriting this 
allegory, Bunyan's military experience was of immense 



THE LIFE OF BUNYAN 15 

value to him. In some respects it is more direct and 
logical in plan than The Pilgrim s Progress, but it is 
decidedly inferior to it in realism; one does not find 
oneself forgetting the allegory. But of this book Ma- 
caulay has said, "If there had been no Pilgrim's Prog- 
ress, The Ploly War would have been the first of 
religious allegories." 

During these later years Bunyan enjoyed immense 
influence, and his services were demanded in almost 
every part of England. He died August 31, 1688, in 
London, whither he had gone to effect a reconciliation 
between a father and a son. He was buried in Bun- 
hill Fields, Finsbury, the *'Campo Santo of the Dis- 
senters." 

A contemporary, whose identity is unknown, has 
left the following account of Bunyan' s character and 
person : 

A BRIEF CHARACTER OF MR. JOHN BUNYAN 

*'He appeared in countenance to be of a stern and 
rough temper, but in his conversation mild and affable; 
not given to loquacity or much discourse in company, 
unless some urgent occasion required it ; observing never 
to boast of himself or his parts, but rather seem low in 
his own eyes, and submit himself to the judgment of 
others; abhorring lying and swearing, being just in all 
that lay in his power to his word, not seeming to re- 
venge injuries, loving to reconcile differences and make 
friendship with all; he had a sharp quick eye, accom- 
plished with an excellent discerning of persons, being of 
good judgment and quick wit. As for his person, he 
was tall of stature, strong boned, though not corpulent, 
somewhat of a ruddy face, with sparkling eyes, wearing 
his hair on his upper lip, after the old British fashion; 



16 INTRODUCTION 

his hair reddish, but in his latter days time had sprinkled 
it with grey ; his nose well set, but not declining or bend- 
ing, and his mouth moderate large; his forehead some- 
thing high, and his habit always plain and modest. 
And thus we have impartially described the internal 
and external parts of a person whose death hath been 
much regretted — a person who had tried the smiles 
and frowns of time, not puffed up in prosperity nor 
shaken in adversity, always holding the golden mean. 

In him at once did three great worthies shine 
Historian, poet, and a choice divine: 
Then let him rest in undisturbed dust, 
Until the resurrection of the just." 



THE PILGRIMS PROGRESS^ 

Before Bunyan's death ten editions of The Pilgrim's 
Progress had been published, and it was said by one of 
his intimate acquaintances that a hundred thousand 
copies had been sold, an extraordinary number when 
we take into account the comparative smallness of the 
reading class in those times. Although so many edi- 
tions of The Pilgrim s Progress were called for, includ- 
ing an American edition published in Boston in 1681, 

^ The Pilgrim's Progress consists of two parts. The first and 
more widely known, published in 1678, is printed in this book. The 
second, published in 1684, describes the journey of Christian's wife 
and children from the City of Destruction to the Celestial City. They 
travel under the guidance of Mr. Great-heart, one of the best drawn 
of all the characters in the book, who with his ability to fight or to 
pray, as circumstances demand, might have been copied from almost 
any one of the commanders in Cromwell's army. In regard to this 
second part crit ical opinions differ. Froude called it ' ' but a feeble 
reverberation of the first." Other critics, however, have considered 
it that vara avis, a successful sequel. 



THE PILGRIM'S PROGRESS 17 

yet of few books of the period are early editions so 
rare. Only five copies of the first edition are known 
to be in existence. The reason for this is that the 
people who onught copies of The Pilgrim's Progress 
bought them to read, and literally read them to pieces. 
At the same time the more ^cultivated readers seem 
to have been long inclined to look on the book askance. 
Addison spoke of Bunyan rather contemptuously, 
and Cowper thought it necessary to apologize for re- 
ferring to him. Yet there is plenty of evidence on 
the other side, as is shown by Dr. Johnson's state- 
ment that The Pilgrim s Progress was one of the few 
books that were not too long for him. 

In Bunyan's own time it was a cause for amazement 
that an uneducated tinker could have written such a 
book as Tlie Pilgrim's Progress, and he felt obliged to 
defend himself from the charge of plagiarism. At the 
end of his Holy War wc find these lines referring to 
the more famous book: 

"It came from my own heart, so to my head, 
And thence into my fingers trickled; 
Then to my pen, from whence immediately 
On paper I did dribble it daintily. 
Matter and manner too was all mine own. 
Nor was it unto any mortal known. 
Till I had done it. Nor did any then. 
By books, by wits, by tongues, or hand or pen 
Add five words to it, or write half a line 
Thereof; the whole and every whit is mine." 

This would seem to settle the question. Yet from 
the time when the book became a subject of interest 
to scholars, there has been considerable speculation 



18 INTRODUCTION 

as to the sources of the allegory. Dr. Johnson first 
called attention to the similarity between the open- 
ing of The Pilgrim s Progress and the first lines of 
Dante's Inferno; and he thought that Bunyan might 
have read Spenser's Faerie Queene. The resemblance 
to Dante must be purely accidental, for, as Johnson 
adds, there was no translation of the Divine Comedy 
when Bunyan wrote; and the passages from the Faerie 
Queene cited by recent critics in support of Johnson's 
conjecture do not convince the unprejudiced reader 
that Bunyan made any use of Spenser's poem. jNIany 
other books have been suggested as possible sources, 
but no single passage in The Pilgrim's Progress has 
been pointed out which seems clearly indebted to any- 
thing other than Bunyan s own inventiveness or his 
knowledge of the Bible. ^ The conception of hunian 

^ A possible exception to this assertion is the lyric in the Second 
Part: 

"Who would true Valour see, 
Let him come hither. 
One here will constant be. 
Come wind, come weather. 
There's no discouragement 
Shall make him once relent 
His first avowed intent 
To be a pilgrim." 
It is hard to believe that this is not an echo of the song in As You 
Like. It: 

"Under the greenwood tree. 
Who loves to lie with me 
And tune his merry note 
Unto the sweet bird's throat — 
Come hither, come hither, come hither. 
Here shall he see 
No enemy 

But winter and rough weather." 
Of course, it is possible, and perhaps probable, that Bunyan was 
familiar with the song without knowing anything about the play. 



THE PILGRIM'S PROGRESS . 19 

life as a pilgrimage is one that might occur to any 
contemplative person, and long before Bunyan's time 
an enormous literature had grown up in which this 
notion is treated from numberless points of view.^ It 
had become a literary convention; yet it is improb- 
able that Bunyan had read or even heard of any of these 
books. Certainly time spent in reading them he would 
have considered wasted. The fact is that Bunyan 
cared nothing for literature as literature. He had the 
poet's mind and feeling, but for all that, he felt that 
the only concern of importance for a man was the 
saving of his soul. And he reached this conclusion 
early in life. It would be possible, with a fair degree 
of certainty, to make a list of all the books that Bunyan 
ever read. Almost the only one not distinctly religious 
in character would be Sir Bevis of Southampton, 
already mentioned as the only book we know him to 
have read as a child. 

There was one book, however, that he knew as 
hardly any other man in any age has known it — the 
Bible. His knowledge of it was not the scholar's 
knowledge, for he knew nothing of Greek and He- 
brew or even of such Biblical criticism as existed 
in his own day. What he had was a verbal knowl- 
edge of the English versions that was never at fault. 
Many stories are told of 'the readiness with which 
he could produce apposite scriptural quotations, 
often to the confusion of much more learned men than 
himself. This intimacy with the Bible, combined with 

^ See Offer's Works of John Bunyan, Vol. Ill, for an account of 
many of these books. 



20 INTRODUCTION 

one other element, is enough to account for the 
substance of The Pilgrim s Progress. That other 
element is his profound acquaintance with the rustic 
and provincial life about him, and with the heart of 
the average man. 

From these sources come also two characteristics of 
Bunyan's style that even the most cursory reader can- 
not fail to notice, — his constant use of the phraseology 
and the imagery of the Bible and the frequent occur- 
rence of provincial and colloquial expressions. Bun- 
van wrote the language as he heard it, and there is 
surprisingly little that is unfamiliar to a modern ear. 
Many of his expressions still survive in colloquial and 
illiterate usage ; *'drownded," "would a done it," "there 
is no turnings," have not yet disappeared from the lan- 
guage of daily life. INIany other expressions and 
usages in The Pilgrim s Progress that have apparently 
become unknow^n in England are still familiar in parts 
of America. There were readers who felt that this 
homeliness of diction involved a loss of dignity; but 
there can be little doubt that to most modern readers 
it is this very characteristic that gives The Pilgrim's 
Progress one of its greatest charms. 

But a racy and colloquial diction alone would not 
' have made Bunyan a great writer. His real achieve- 
ment is that he makes the reader see the thing that he 
describes. The vividness of the descriptive passages 
(they are usually sentences or merely phrases) in The 
Pilgrim's Progress has often been pointed out. It is 
the vividness that absolute sincerity combined with 
imagination is sure to effect. A study of these pas- 



THE PILGRIM'S PROGRESS 21 

sages will show that they reproduce scenes from the 
Bible, as Bunyan understood them, or scenes from 
provincial and rural England. It was not necessary 
for him to go outside of his own experience for the 
Slough of Despond, the Palace Beautiful, and Vanity 
Fair. None of them was far away from Bedford. In 
many respects Christian's journey was just such as any 
Bedfordshire countryman might have taken. The 
characters, too, are drawn from the life. Worldly 
Wiseman, By-Ends, Lord Hategood, and Christian 
himself would be recognized as faithful portraits. This 
does not mean, of course, that definite places and actual 
persons are represented in the book. Probably they 
are not. But both persons and places are typical of 
what Bunyan's readers were familiar with. This real- 
ism, this closeness to everyday life, undoubtedly has 
much to do with the immense vitality of the book. 

In addition to this power of representing vividly 
persons and places, Bunyan possessed to a high degree 
the ability to tell a story effectively. No prose writer who 
preceded him in English literature, unless it be Malory, 
is to be compared with him in this respect, and he an- 
ticipated Defoe and Swift in many of the devices which 

generation later they adopted to give reality to 



a 



their tales. We find in all three the same minute- 
ness of detail, the same unconcerned colloquialism, 
and the same apparent absence of straining for effect. 
For these reasons, some critics have called The Pil- 
grim's Progress the first English novel, and many 
persons have read it solely as a story of adventure. 
It should not be forgotten, however, that The Pil- 



22 INTRODUCTION 

grim's Progress is primarily a religious allegory, and 
that in intention it is an exposition of the Protestant 
theory of the plan of salvation. As such, it is entirely 
successful, for from no other book is it possible to 
obtain so lucid an account of Puritan theology. Yet 
it is entirely free from narrow sectarianism, and there 
is nothing whatever about it that makes it the peculiar 
possession of any one Christian denomination. With 
the exception of half a dozen lines in regard to Giant 
Pope, there is nothing in The Pilgrirri's Progress to 
which a Roman Catholic would take exception, and 
only the most extreme Anglicans have found it necessary 
to make alterations to adapt it to their purposes. When 
we take into account Bunyan's antecedents and sur- 
roundings, this total absence of fanaticism seems one 
of the most extraordinary things about the book. 

Another extraordinary feature is that the reader 
finds very little difficulty in the interpretation of the 
often rather intricate allegory. It is true that cer- 
tain places in the book are not easy reading, but 
they are usually places where the allegory is dropped 
altogether. Doubtless, many readers have hurried 
over the long conversation with which Christian and 
Hopeful tried to enliven the passage through the 
Enchanted Ground. Sometimes, the allegory does 
become hopelessly obscure, especially in the few 
instances where there is an allegory within the alle- 
gory, as in the account of the Bond Woman and 
Mount Sinai. It is possible, too, as it is in the case of 
any allegorical work of considerable length, to discover 
inconsistencies. For example, Macaulay has pointed 



THE PILGRIM'S PROGRESS 23 

out that according to the plan of the allegory every 
mortal must cross the River of Death, yet Faithful is 
transported directly from Vanity Fair to the Celestial 
City. These are matters of small account. '*If you 
were to polish it," said Coleridge, "you would destroy 
at once the reality of the vision." 

It is easy to find flaws in any work. More signifi- 
cant is it to remember that The Pilgrim s Progress is a 
book which can be read with genuine interest long after 
the state of society of which it was the expression has 
passed away. The number of books of which this can 
be said with any degree of truth is indeed small. Mod- 
ern opinion would agree with Macaulay: "Though 
there were many clever men in England during the 
latter half of the seventeenth century, there were only 
two minds which possessed the imaginative faculty in 
a very eminent degree. One of these minds produced 
the Paradise Lost, the other The Pilgrim's Progress.'' 



INTRODUCTION 



BIBLIOGRAPHY 



The standard biography is "John Bunyan, His Life^ 
Times, and Work, by John Brown, D.D., Minister of 
the Bunyan Church at Bedford (London: Isbister and 
Co.)." The edition of 1902 was largely rewritten, and 
includes many new facts in regard to Bunyan's life. 
The book by Froude in the English Men of Letters 
Series, although occasionally inaccurate, contains much 
suggestive and penetrating criticism of Bunyan's 
works. The reader will find there an interesting sum- 
mary of Bunyan's theology. 

More useful for general reference, however, is Canon 
Venables' John Bunyan, in the Great Writers Series. 
There is in this book a carefully compiled bibliography. 
A recent book, John Bunyan, by W. Hale White 
(Scribner's) contains some useful outlines of Bunyan's 
more important works. 

Every student of Bunyan should read Macaulay's 
Essay on Southey's edition of The Pilgrivis Progress, 
as well as his sketch of Bunyan contributed to the 
Encyclopoedia Britannica. 

The most elaborately annotated edition of The Pil- 
grim's Progress was edited for the Clarendon Press 
Series by Canon Venables. The volume contains both 
parts of The Pilgrim's Progress, and Grace Abounding. 



THE 

PILGRIM'S PROGRESS 

FROM 

THIS WORLD 

TO 

THAT WHICH IS TO COME 

DELIVERED UNDER THE SIMILITUDE OF A 

DEEAM 

WHEREIN IS DISCOVERED 

THE MANNER OF HIS SETTING OUT, HIS DANGEROUS 

JOURNEY, AND SAFE ARRIVAL AT THE 

DESIRED COUNTRY 

BY 

JOHN BUNYAN 
/ have used similitudes. Hosea 12. 10 



THE AUTHOR'S APOLOGY FOR HIS BOOK ! 

When at the first I took my Pen in hand 

Thus for to write, I did not understand 

That I at all should make a little Book I 

In such a mode; nay, I had undertook i 

To make another, which when almost done, j 

Before I was aware, I this begun, ', 

And thus it was: I writing of the Way i 

And Race of Saints, in this our Gospel-day, ] 

Fell suddenly into an Allegory ' 

About their Journey, and the way to Glory, j 

In more than twenty things, which I set down; i 

This done, I twenty more had in my Crown, | 

And they again began to multiply, j 

Like sparks that from the coals of fire do fly. i 
Nay then, thought I, if that you breed so fast, 

I'll put you by yourselves, lest you at last | 

Should prove ad infinitum, and eat out I 

The Book that I already am about. ! 

Well, so I did; but yet I did not think ,' 

To shew to all the World my Pen and Ink ' 

In such a mode; I only thought to make 1 
I knew not what: nor did I undertake 

Thereby to please my neighbour; no not I, '\ 

I did it mine own self to gratifie. ; 

Neither did I but vacant seasons spend 
In this my Scribble; nor did I intend 
But to divert myself in doing this. 
From worser thoughts which make me do amiss. 

Thus I set Pen to Paper with delight, . i 
And quickly had my thoughts in black and white. 

For having now my Method by the end, ^ 

Still as I pull'd, it came; and so I penn'd j 

27 ' 



28 THE PILGRIM'S PROGRESS 

It down, until it came at last to be 

For length and breadth the bigness which you see. 

Well, when I had thus put mine ends together, 
1 shew'd them others, that I might see whether 
They would condemn them, or them justifie: 
And some said, Let them live; some, let them die. 
Some said, John, print it; others said, Not so: 
Some said, It might do good; others said, No 

Now was I in a straight, and did not see 
Which was the best thing to be done by me: 
At last I thought. Since you are thus divided, 
I print it will; and so the case decided. 

For, thought I, some I see would have it done, 
Though others in that Channel do not run. 
To prove then who advised for the best, 
Thus I thought fit to put it to the test. 

I further thought, if now I did deny 
Those that would have it thus, to gratifie, 
I did not know but hinder them I might 
Of that which would to them be great delight. 

For those which were not for its coming forth, 
I said to them, Offend you I am loth, 
Yet since your Brethren pleased with it be. 
Forbear to judge till you do further see. j 

If that thou wilt not read, let it alone; i 

- Some love the meat, some love to pick the bone: | 
Yea, that I might them better palliate, \ 

I did too with them thus Expostulate: ' 

May I not write in such a stile as this? j 

In such a method too. and yet not miss i 

Mine end, thy good? why may it not be done? ' 

Dark Clouds bring Waters when the bright bring nonei 
Yea, dark or bright, if they their Silver drops ; 

Cause to descend, the Earth, by yielding Crops, 
Gives praise to both, and carpet h not at either, 
But treasures up the Fruit they yield together; 
Yea, so commixes both, that in her Fruit i 



THE AUTHOR'S APOLOGY '39 i 

f 
one can distinguish this from that: they suit ■ 

er well, when hungry; but, if she be full, j 

le spues out both, and makes their blessings null. ! 

You see the ways the Fisher-man doth take j 

o catch the Fish; what Engins doth he make? ; 

ehold how he ingageth all his Wits; 

Iso his Snares, Lines, Angles, Hooks, and Nets. . 

et Fish there be, that neither Hook, nor Line, 
or Snare, nor Net, nor Engin can make thine; 
hey must be grop't for, and be tickled too, 
r they will not be catch't, w^hate're you do. 

How doth the Fowler seek to catch his Game 

y divers means, all which one cannot name? , 

is Gun, his Nets, his Lime-twigs, Light, and Bell; 

e creeps, he goes, he stands; yea who can tell j 

f all his postures? Yet there's none of these_ ; 

'ill make him master of what Fowls he please. i 

ea, he must Pipe and Whistle to catch this; 
et, if he does so, that Bird he will miss. I 

If that a Pearl may in a Toad's-head dwell, 

nd may be found too in an Oister-shell; j 

■ things that promise nothing do contain ] 

Ihsit better is than Gold; who will disdain, 
hat have an inkling of it, there to look, 

hat they may find it? Now my little Book ■■\ 

rhough void of all those Paintings that may make . j 

: with this or the other man to take) ] 

3 not without those things that do excel , 

^hat do in brave, but empty notions dwell, ! 

Well, yet I am not fully satisfied, ' 

'hat this ^our Book will stand, when soundly try'd. 

Why, what's the matter? It is dark. Whattho? •'; 

)Ut it is feigned. What of that I tro? ' 

ome men, by feigning words as dark as mine, 
lake truth to spangle, and its rays to shine. 

)ut they want solidness. Speak man thy mind. ; 

'hey drownd the weak; Metaphors make us blind. ; 



30 THE PILGRIM'S PROGRESS 

Solidity indeed becomes the Pen 
Of him that writeth things Divine to men; 
But must I needs want soHdness, because 
By Metaphors I speak? AVas not God's Laws 
His Gospel-Laws, in oldertime held forth 
By Types, Shadows, and Metaphors? Yet loth 
Will any sober man be to find fault 
With them, lest he be found for to assault 
The highest Wisdom. No, he rather stoops, 
And seeks to find out what by Pins and Loops, 
By Calves, and Sheep, by Heifers, and by Rams, 
By Birds, and Herbs, and by the blood of Lambs 
God speaketh to him. And happy is he 
That finds the light and grace that in them be. 

Be not too forward therefore to conclude 
That I want solidness, that I am rude: 
All things solid in shew not solid be; 
All things in Parables despise not we; 
Lest things most hurtful lightly we receive, 
And things that good are, of our souls bereave. 

My dark and cloudy words they do but hold 
The Truth, as Cabinets inclose the Gold. 

The prophets used much by Metaphors 
To set forth Truth; yea, whoso considers 
Christ, his Apostles too, shall plainly see, 
That Truths to this day in such Mantles be. 

Am I afraid to say that Holy Writ, 
Which for its Stile and Phrase puts down all Wit, 
Is everywhere so full of all these things, 
Dark Figures, Allegories? Yet there springs 
From that same Book that lustre, and those rayes 
Of light, that turns our darkest nights to days. 

Come, let my Carper to his Life now look, 
And find there darker lines than in my Book 
He findeth any; Yea, and let him know, 
That in his best things there are worse lines too. 

May we but stand before impartial men, 



THE AUTHOR'S APOLOGY 31 j 

•1 
To his poor One I durst adventure Ten, 

That they will take my meaning in these lines . 

Far better than his lies in Silver Shrines. , 

Come, Truth, although in Swadling-clouts, I find, 

Informs the Judgment, rectifies the Mind, i 

Pleases the Understanding, makes the Will ^j 

Submit; the Memory too it doth fill 

With what doth our Imagination please; i 

Likewise it tends our troubles to appease. ' 

Sound words I know Timothy is to use, 
And old Wives' Fables he is to refuse; < 

But yet grave Paul him nowhere doth forbid I 

The use of Parables; in which lay hid 

That Gold, those Pearls, and precious stones that were '■• 

Worth digging for, and that with greatest care. 

Let me add one word more. O man of God, j 

Art thou offended? Dost thou wish I had j 

Put forth my matter in another dress, - 

Or that I had in things been more express? 

Three things let me propound, then I submit • * 

To those that are my betters, as is fit. 1 

1. I find not that I am deny'd the use 1 
Of this my method, so I no abuse ; 
Put on the Words, Things, Readers, or be rude 

In handling Figure or Similitude, 

In application; but, all that I may, 

Seek the advance of Truth this or that way. 

Denyed, did I say? Nay, I have leave, 

(Example too, and that from them that have : 

God better pleased, by their words or ways, ] 

Than any man that breatheth now-a-days) j 

Thus to express my mind, thus to declare \ 

Things unto thee, that excellentest are. 

2, I find that men (as high as Trees) will write 
Dialogue-wise; yet no man doth them slight 

For writing so. Indeed if they abuse . ' 

Truth, cursed be they, and the craft they use 



32 THE PILGRIM'S PROGRESS 

To that intent; but yet let Truth be free 
To make her salleys upon Thee and Me, 
Which way it pleases God. For who knows how, 
Better than he that taught us first to Plow, 
To guide our Mind and Pens for his Design? 
And he makes base things usher in Divine. 

3. I find that Holy Writ in many places 
Hath semblance with this method, where the cases 
Doth call for one thing, to set forth another; 
Use it I may then, and yet nothing smother 
Truth's golden Beams: nay, by this method may 
Alake it cast forth its rayes as light as day. 

And now, before I do put up my Pen, 
I'll shew the profit of my Book, and then 
Commit both thee and it unto that hand 
That pulls the strong down and makes weak ones 

stand. 
This Book it chaulketh out before thine eyes 
The man that seeks the everlasting Prize; 
It shews you whence he comes, whither he goes, 
What he leaves undone, also what he does; 
It also shews you how he runs and runs, 
Till he unto the Gate of Glory comes. 

It shews too, who set out for life amain. 
As if the lasting Crown they would attain; 
Here also you may see the reason why 
They lose their labour, and like Fools do die. 

This Book will make a Travailer of thee, 
If by its Counsel thou wilt ruled be; 
It will direct thee to the Holy Land, 
If thou wilt its directions understand: 
Yea, it will make the sloathful active be; 
The blind also delightful things to see. 

Art thou for something rare and profitable? 
Wouldest thou see a Truth within a Fable? 
Art thou forgetful? Wouldest thou remember 
From New-year^ s-day to the last of December f 



THE AUTHOR'S APOLOGY 33 

Then read my fancies, they will stick like Burrs, 
And may be to the Helpless, Comforters. 

This Book is writ in such a Dialect 
As may the minds of listless men affect: 
It seems a novelty, and yet contains 
Nothing but sound and honest Gospel strains. 

Would 'st thou divert thyself from Melancholly? 
Would 'st thou be pleasant, yet be far from folly? 
Would'st thou read Riddles, and their Explanation? 
Or else be drownded in thy Contemplation? 
Dost thou love picking meat? Or would'st thou see 
A man i' th' Clouds, and hear him speak to thee? 
Would'st thou be in a Dream, and yet not sleep? 
Or would'st thou in a moment laugh and weep? 
Wouldest thou lose thyself, and catch no harm, 
And find thyself again without a charm? 
Would'st read thyself, and read thou know'st not what, 
And yet know whether thou art blest or not, 
By reading the same lines? O then come hither, 
And lay my Book, thy Head, and Heart together. 

JOHN BUNYAN. 



THE PILGRIM'S PROGRESS 

IN THE 

SIMILITUDE OF A DREAM. 



As I walk'd through the wilderness of this 
vorld, I lighted on a certain place where was a 
Denn, and I laid me down in that place to sleep; TheO«»'>i. 
md as I slept, I dreamed a Dream. I dreamed, isa. e^-e. 
ind behold I saw a Man cloathed with Raggs, Ps. 38-^. 
itanding in a certain place, with his face from his Acts 16: 3i. 
)wn house, a Book in his hand, and a great Bur- 
len upon his back. I looked, and saw him open 
he Book, and retid therein; and as he read, he 
^^ept and trembled; and not bfeing able longer to 
contain, he brake out with a lamentable cry, His outcry, 
jaying, What shall I dof Acts 2: 37. 

In this plight therefore he went home, and 
refrained himself as long as he could, that his 
Wife and Children should not perceive his dis- 
tress; but he could not be silent long, because 
that his trouble increased: wherefore at length 
he brake his mind to his Wife and Children; and 
thus he began to talk to them: O my dear Wife, 
said he, and you the Children of my bowels, I 
your dear friend, am in myself undone by reason 

35 



36 



THE PILGRIM'S PROGRESS 



rhis world. 



He knew no 
way of escape 
as yet. 



Hamal Physic 
for a Sick Soul. 



of a Burden that lieth hard upon me; moreover,' 
I am for certain informed that this our City will 
be burned with fire from Heaven; in which fear- 
ful overthrow, both myself, with thee my Wife, 
and you my sweet Babes, shall miserably come tO' 
ruin, except (the which yet I see not) some wayi 
of escape can be found, whereby we may h& 
delivered. At this his Relations were sore amazed;; 
not for that they believed that what he had saidj 
to them was true, but because they thought that 
some frenzy distemper had got into his head; 
therefore, it drawing towards night, and they. 
hoping that sleep might settle his brains, with aH 
haste they got him to bed. But the night wasj 
as troublesome to him as the day; wherefore,! 
instead of sleeping he spent it in sighs and tears. 
So, when the morning was come, they would, 
know how he did; he told them. Worse and xuorsei 
he also set to talking to them again, but they! 
began to be hardened: they also thought to drive 
away his distemper by harsh and surly carriages 
to him; sometimes they would deride, sometimes 
they would chide, and sometimes they would 
quite neglect him. Wherefore he began to retire 
himself to his chamber, to pray for and pity them,: 
and also to condole his own misery; he would alsc^ 
walk solitarily in the fields, sometimes reading, 
and sometimes praying: and thus for some. days 
he spent his time. 

Now, I saw upon a time, when he was walking 
in the fields, that he was, as he was wont, reading 



THE PILGRIM'S PROGRESS 37 

in his Book, and greatly distressed in his mind; 
and as he read, he burst out, as he had done be- 
fore, crying, What shall I do to be saved? Acts 16: 30. 31. 

I saw also that he looked this way and that 
way, as if he would run; yet he stood still, because, 
as I perceived, he could not tell which way to go. 
I looked then, and saw a man named Evangelist,^ 
coming to him, and asked. Wherefore dost thou 
cry? 

He answered, Sir, I perceive by the Book in my Heb. 9: 27. 
hand, that I am condemned to die, and after that Ezek. 22: i4. ' 
to come to Judgement, and I find that I am not 
willing to do the first, nor able to do the second. 

Then said Evangelist, Why not willing to die, 
since this life is attended with so many evils? The 
Man answered, Because I fear that this burden 
that is upon my back will sink me lower than the 
Grave, and I shall fall into Tophet. And, Sir, if isa.30:33. 
I be not fit to go to Prison, I am not fit (I am sure) 
to go to Judgement, and from thence to Execu- 
tion; and the thoughts of these things make me 
cry. 

Then said Evangelist, if this be thy condition, Conviction of 
why standest thou still? He answered. Because I of flyfng!^*^' 
know not whither to go. Then he gave him a 
Parchment-roll, and there was written within, 
Fly jrom the wrath to come. Matt. 3: 7. 



* Christian no sooner leaves the world, but meets 
Evangelist, who lovingly him greets, 
With Tidings of another; and doth show 
Him how to mount to that from this below. 



38 THE PILGRIM'S PROGRESS , 

The Man therefore read it, and, looking upon ; 
Evangelist very carefully, said. Whither must I 
fly? Then said Evangelist, pointing with his fin- 
ger over a very wide field. Do you see yonder 
Wicket-gate f The Man said, No. Then said s 
Christ and the the other, Do you see yonder shining Light? He 
cannot be™ound Said, I think I do. Then said Evangelist, Keep ' 
Word" ^ that Light in your eye, and go up directly thereto : ; 
Matt. 7: 13. 14. SO shalt thou sce the Gate; at which, when thou : 
2 Pet. 1: 19." knockcst, it shall be told thee what thou shalt do. 1 
So I saw in my Dream that the Man began to . 
run. Now he had not run far from his own door, 
but his Wife and Children, perceiving it, began to j 
cry after him to return; but the Man put his fin- ^ 
gers in his ears, and ran on, crying. Life! Life! I 
Eternal Life! So he looked not behind him, but ] 
fled towards the middle of the Plain. j 

They that flv The Neighbours also came out to see him run ; | 
f!!TrI,*i^rJ'!l*^ and as he ran, some mocked, others threatned, 
tc?tKvorif ^^^ some cried after him to return. And among 2 
Jer 20- 10 those that did so, there were two that were resolved ' 
to fetch him back by force. The name of the one \ 
Obstinate ^^^^ Ohstiuate, and the name of the other Pliable. \ 
foik)C*K^^ Now by this time the Man was got a good distance i 
from them; but however they were resolved to 2 
pursue him; which they did, and in a little time 
they overtook him. Then said the Man, Neigh- i 
bours, wherefore are you come? They said. To '■ 
perswade you to go back with us. But he said 
That can by no means be; you dwell, said he, in 3 
the City of Destruction, the place also \^'here I was i 



IHE PILGRIM'S PROGRESS 39 

born, I see it to be so ; and dying there, sooner or 

later, you will sink lower than the Grave, into a 

place that burns with Fire and Brimstone: be con- i 

tent, good Neighbours, and go along with me. j 

Ohst. What, said Obstinate, and leave our 
friends and our comforts behind us! ' 

Chr. Yes, said Christian, for that was his j 

name, because that all which you shall forsake is 2 Cor. 4: I8. 
not worthy to be compared with a little of that that " ® • • ^ 

I am seeking to enjoy; and if you will go along 1 

with me, and hold it, you shall fare as I myself; for ] 

there where I go, is enough and to spare: Come j 

away, and prove my words. 

Obst. What are the things you seek, since you ' 

leave all the World to find them? 

Chr. I seek an Inheritance incori'uptible, un- 1 Pet. i^ 4. 
defiled, and that fadeth not away, and it is laid up 
in Heaven, and safe there, to be bestowed, at the 
time appointed, on them that diligently seek it. 
Read it so, if you will, in my Book. Heb. 11 : I6. 

Obst. Tush, said Obstinate, away with your j 

Book; will you go back with us or no? I 

Chr. No, not I, said the other, because I have Luke 9: 62. | 

laid my hand to the Plow. i 

Obst. Come then, Neighbour Pliable, let us 
turn again, and go home without him; there is a 
company of these craz'd-headed Coxcombs, that, 
when they take a fancy by the end, are wiser in 
their own eyes than seven men that can render a '! 

Reason. ! 

Plio Then said Pliable, Don't revile; if what ; 



40 



THE PILGRIM'S PROGRESS 



Christian 
and Obstinate 
pull for 
Pliable's 
soul. 

Heb. 9:17-21; 
13: 20, 21. 



Pliable con- 
tented to go 
with 
Christian. 



Obstinate 

goes railing 
back. 



the good Christian says is true, the things he looks 
after are better than ours; my heart incUnes to go 
with my Neighbour. 

Obst. What! more fools still? Be ruled by me 
and go back; who knows whither such a brain- 5 
sick fellow will lead you? Go back, go back, and 
be wise. I 

Chr. Nay, but do thou come with me. Neigh- j 
bour Pliable; there are such things to be had 
which I spoke of, and many more Glories besides. i( 
If you believe not me, read here in this Book, and 
for the truth of what is exprest therein, behold, ; 
all is confirmed by the blood of Him that 
made it. 

PH. Well, Neighbour Obstinate, said Pliable, n 
I begin to come to a point; I intend to go along 
with this good man, and to cast in my lot with i 
him : but, my good Companion, do you know the i 
way to this desired place? '] 

Chr. I am directed by a man, whose name is 2( 
Evangelist, to speed me to a little Gate that is be- 
fore us, where we shall receive instruction about i 
the way. 

PH. Come then, good Neighbour, let us be 
going. 21 

Then they went both together. 

Obst. And I will go back to my place, said j 
Obstinate; I will be no companion of such missled ! 
fantastical fellows. 

Now I saw in my Dream, that when Obstinate sc 
was gone back. Christian and Pliable went talking 



THE PILGRIM'S PROGRESS 41 

over the Plain; and thus they began theii dis- Talk between 

Christian and 
course. Pliable. 

Chr. Come, Neighbour Pliable, how do you 
do? I am glad you are perswaded to go along 
> with me: Had even Obstinate himself but felt what 
I have felt of the Powers and Terrours of what is 
yet unseen, he would not thus lightly have given 
us the back. 

Pli. Come, Neighbour Christian, since there 
) are none but us two here, tell me now further what 
the things are, and how to be enjoyed, whither we 
are going? 

Chr. I can better conceive of them with my God's things 
Mind than speak of them with my Tongue: but 
) yet, since you are desirous to know, I will read of 
them in my Book. 

Pli. And do you think that the words of your 
Book are certainly true? 

Chr. Yes, verily; for it was made by Him that Titus i:2. 
) cannot lye. 

Pli. Well said; what things are they? 
Chr. There is an endless Kingdom to be 
inhabited, and everlastins^ Life to be given isa. 45:17. 

. , , . , ^^. ^ ^ . John 10: 27. 

us, that we may inhabit that Kingdom tor 28,29. 
i ever. 

Pli. Well said; and what else? 

Chr. There are Crowns of glory to be given us, 2 Tim. 4: 8. 
and Garments that will make us shine like the Matt. 13:'43. 
Sun in the firmament of Heaven. 
) Pli. This excellent; and what else? 

Chr. There shall be no more crying, nor sor- 



42 THE PILGRIM'S PROGRESS j 

isa. 25: 8. TOW : for He that is owner of the place will wipe 

Rev. 7: 16, 17. „ ^ „ ^ 

Rev. 21:4. all tears irom oup eyes. 

PR, And what company shall we have there? 
Isa. 6- 2. Chr. There we shall be with Seraphims and ; 

Cherubins, creatures that will dazzle your eyes to 5i 
iThess. 4: jook on them: There also you shall meet with 

lb, 1/. •^ ( 

Rev. 5: 11. thousauds and ten thousands that have gone before , 
us to that place; none of them are hurtful, but lov- \ 
ing and holy; every one walking in the sight of 
God, and standing in his presence with acceptance n 

Rev. 4: 4. for cvcr. Ill a word, there we shall see the Elders 

with their golden Crowns, there we shall see the ^ 
Holy Virgins with their golden Harps, there we 
shall see men that by the World were cut in pieces, 

John 12: 25. burnt in flames, eaten of Beasts, drownded in the i. 
seas, for the love that they bare to the Lord of 

2 Cor. 5: 2-5. the placc, all well, and cloathed with Immortality i 

as with a Garment. \ 

Pli. The hearing of this is enough to ravish i 

one's heart; but are these things to be enjoyed? 2< 

How shall we get to be sharers hereof? 

Isa. 55: 1,2, Ckv. The Lord, the Governour of the coun- 

John 6: 3?! trey, hath recorded that in this Book; the substance ! 

Rev! 22: 17. of which is, If we be truly willing to have it, he will 

bestow it upon us freely. 2, 

Pli. Well, my good companion, glad am I to 
hear of these things; come on, let us mend our | 
pace. i 

Chr. I cannot go so fast as I would, by reason 

of this Burden that is upon my back. 3( 

Now I saw in my Dream, that just as they had 



THE PILGRIM'S PROGRESS 4S 

ended this talk, they drew near to a very miry 

Slough, that was in the midst of the plain; and Thesioughof 

they, being heedless, did both fall suddenly into 

the bogg. The name of the slough was Dis- 

pond. Here, therefore, they wallow^ed for a time, 

being grieviously bedaubed with the dirt; and 

Christian, because of the Burden that was on 

his back began to sink in the mire. 

Pli. Then said Pliable, Ah, Neighbour Chris- 
tian, where are you now? 

Chr. Truly, said Christian, I do not know. 

Pli, At that Pliable began to be offended, and 
angerly said to his fellow. Is this the happiness you 
have told me all this while of? If we have such 
ill speed at our first setting out, what may we 
expect 'twixt this and our Journey's end? May I 
get out again with my life, you shall possess the 
brave Country alone for me. And with that he it is not 
gave a desperate struggle or two, and got out of the Pliable, 
mire on that side of the Slough which was next to 
his own House: so away he went, and Christian 
saw him no more. 

Wherefore Christian was left to tumble in the Christian in 
Slough of Dispond alone: but still he endeav- stiiitoget 
oured to struggle to that side of the Slough his own House. 
that was still further from his own House, and 
next to the Wicket-gate; the which he did, but 
could not get out, because of the Burden that was 
upon his back. But I beheld in my Dream, that 
a Man came to him, whose name was Plelp, and 
asked him, What he did there? 



out 

Ps. 40:2, 



44 THE PILGRIM'S PROGRESS 

Chr. Sir, said Christian, I was bid to go this i 
way by a man called Evangelist, who directed me i 
also to yonder Gate, that I might escape the wrath I 
to come; and as I was going thither, I fell in here. 

The Promises. Helj). But why did you not look for the 
steps? 

Chr. Fear followed me so hard, that I fled the j 
next way, and fell in. 

Help lifts him Helj). Give me thy hand. So he gave him his : 
hand, and he drew him out, and set him upon ! 
sound ground, and bid him go on his way. 

Then I stepped to him that pluckt him out, and 
said; Sir, wherefore, since over this place is the 
way from the City of Destruction to yonder Gate, ; 
is it that this Plat is not mended, that poor Trav- i 
ellers might go thither with more security? And \ 
he said unto me. This miry Slough is such a place 
as cannot be mended ; it is the descent whither the - 
scum and filth that attends conviction for sin 
doth continually run, and therefore it is called the 

What makes Slough of Dispond,' for still as the sinner is awak- : 

the Slough of '= ^ "^ ! 

Dispond? ened about his lost condition, there ariseth in his ^ 
soul many fears and doubts, and discouraging 
apprehensions, which all of them get together, and \ 
settle in this place : And this is the reason of the | 
badness of this ground. i 

isa. 35: 3, 4. ^^ ^^ not the pleasure of the King that this place ' 

should remain so bad. His Labourers also have, \ 
by the direction of His Majesties Surveyors, been 
for above these sixteen hundred years imploy'd| 
about this patch of ground, if perhaps it might- 



THE PILGRIM'S PROGRESS 45 

have been mended, yea, and to my knowledge, 
said he, here hath been swallowed up at least 
twenty thousand cart-loads, yea, millions of whole- 
some Instructions, that have at all seasons been 

6 brought from all places of the King's Dominions 
(and they that can tell say they are the best ma- 
terials to make good ground of the place), if so 
be it might have been mended, but it is the Slough 
of Dispond still, and so will be when they have 

done what they can. 

True, there are, by the direction of the Law- 
giver, certain good and substantial steps, placed The Promises 
even through the very midst of this Slough; but at and acceptance 
such time as this place doth much spue out its filth, in Christ. 

5 as it doth against change of weather, these steps are i Sam. 12: 23. 
hardly seen; or if they be, men through the dizi- 
ness of their heads step besides ; and then they are 
bemired to purpose, notwithstanding the steps be 
there; but the ground is good when they are once 

10 got in at the Gate. 

Now I saw in my Dream, that by this time Pliable got 

T^7' 7 7 1 • 1 • oi 1 • home, and is 

Pliable was got home to his house again. So his visited of his 

-VT • 1 1 • • 1 • 1 i> 1 neighbours 

Neighbours came to visit him; and some oi them 
called him wise Man for coming back, and some 
►5 called him Fool for hazarding himself with Chris- 
tian: others again did mock at his cowardliness, 
saying. Surely since you began to venture, I would 
not have been so base to have given out for a few His entertain- 

•y rn •, • ri -r%T 1 1 ^ • ment by them 

difficulties. So Pliable sat sneaking among them, at his return. 
JO But at last he got more confidence, and then they 
all turned their tales, and began to deride poor 



46 



THE PILGRIM'S PROGRESS 



Mr Worldly 
Wiseman 
meets with 
Christian. 



Talk betwixt 
Mr. Worldly 
Wiseman 
and Christian. 

\ Cor. 7: 29. 



Christian behind his back. And thus much con- 1 
cerning Pliable. \ 

Now as Christian was walking sohtary by him- 
self, he espied one afar off come crossing over the ; 
field to meet him; and their hap was to meet just 5 
as they were crossing the way of each other. The j 
gentleman's name that met him was Mr Worldly \ 
Wiseman: he dwelt in the Town of Carnal Policy, 
a very great Town, and also hard by from whence ! 
Christian came. This man then meeting with lol 
Christian, and having some inckling of him, — for j 
Christian s setting forth from the City of Destruc- \ 
tion was much noised abroad, not only in the Town 
where he dwelt, but also it began to be ihe town- 
talk in some other places, — Master Worldly Wise- is; 
man therefore, having some guess of him, by be- | 
holding his laborious going, by observing his sighs 
and groans, and the like, began thus to enter into I 
some talk with Christian. 

World. How now, good fellow, whither away 20J 
after this burdened manner? 

Chr. A burdened manner indeed, as ever I i 
think poor creature had. And whereas you ask \ 
me. Whither away, I tell you, Sir, I am going to 
yonder Wicket-gate before me; for there, as I am 25; 
informed, I shall be put into a way to be rid of 
my heavy Burden. \ 

World. Hast thou a Wife and Children? I 

Chr. Yes, but I am so laden with this Burden, 
that I cannot take that pleasure in them as 30! 
formerlv; methinks I am as if I had none. \ 



THE PILGRIM'S PROGRESS 47 

World. Wilt thou hearken to me if I give thee 
counsel ? 

Chr. If it be good, I will, for I stand in need 6f 
good counsel. 

TVorld. I would advise thee, then, that thou Mt Worldly 
with all speed set thyself rid of thy Burden; for counsel to 

Christian. 

thou wilt never be settled in thy mind till then; 
nor canst thou enjoy the benefits of the blessing 
which God hath bestowed upon thee till 
then. 

Chr. That is that which I seek for, even to be 
rid of this heavy Burden; but get it off myself, I 
cannot; nor is there any man in our country that 
can take it off my shoulders; therefore am I going 
, this way, as I told you, that I may be rid of my 
Burden. 

World. Who bid thee go this way to be rid of 
thy Burden? 

Chr. A man that appeared to me to be a very 
) great and honorable person; his name, as I remem- 
ber, is Evangelist. 

World. I beshrow him for his counsel; there is MrWoridi?^ 
not a more dangerous and troublesome way in the condemned ^ 
world than is that unto which he hath directed counsel. 
> thee; and that thou shalt find, if thou wilt be ruled 
by his counsel. Thou hast met with something 
(as I perceive) already; for I see the dirt of the 
Slough of Dispond is upon thee; but that Slough 
is the beginning of the sorrows that do attenc' 
those that go on in that way. Hear me, I am oldei 
than thou; thou art like to meet with, in the way 



48 



THE PILGRIM'S PROGRESS 



The frame of 
the heart of 
young 
Christians. 



Worldly 
Wiseman 
does not like 
that men 
should be 
serious in 
reading the 
Bible. 



Whether 
Mr Worldly 
Wiseman 
prefers 
Morality 
before the 
Strait Gate. 



which thou goest, Wearisomeness, Painfulness, 
Hunger, Perils, Nakedness, Sword, Lions, Drag- 
ons, Darkness, and in a word. Death, and what 
not ! These things are certainly true, ha^^ng been ■ 
confirmed by many testimonies. And why should 5; 
a man so carelessly cast away himself, by giving ^ 
heed to a stranger? 

Chr. Why, Sir, this Burden upon my back is . j 
more terrible to me than are all these things which 
you have mentioned; nay, methinks I care not i( 
what I meet with in the way, so be I can also meet , 
with deliverance from my Burden. j 

World. How cam est thou by thy Burden at i 
first? 

Ckr. By reading this Book in my hand. ii 

World. I thought so; and it is happened unto 
thee as to other weak men, who, meddling with , 
things too high for them, do suddenly fall into thy j 
distractions ; which distractions do not only unman 
men (as thine, I perceive, has done thee), but they 2( 
run them upon desperate ventures, to obtain they 
know not what. 

Chr. I know what I would obtain ; it is ease for 
my heavy burden. 

World. But why wilt thou seek for ease this 21 
way, seeing so many dangers attend it? Espe- 
cially, since (hadst thou but patience to hear me) • 
I could direct thee to the obtaining of what thou | 
desirest, without the dangers that thou in this way 
wilt run thyself into; yea, and the remedy is at 3C 
hand. Besides, I will add, that instead of those 



THE PILGRIM'S PROGRESS 4>J 

dangers, thou shall meet with much safety, 
friendship, and content. 

Chr. Pray, Sir, open this secret to me. 

World. Why in yonder Village (the village is 
named Morality) there dwells a Gentleman whose 
name is Legality, a very judicious man, and a man 
of a very good name, that has skill to help men off 
with such burdens as thine are from their shoul- 
ders: yea, to my knowledge he hath done a great 
deal of good this way; aye, and besides, he hath 
skill to cure those that are somewhat crazed in 
their wits with their burdens. To him, as I said, 
thou mayest go, and be helped presently. His 
house is not quite a mile from this place, and if he 
should not be at home himself, he hath a pretty 
young man to his Son, whose name is Civilityj 
that can do it (to speak on) as well as the old Gen- 
tleman himself; there, I say, thou mayest be eased 
of thy Burden; and if thou art not minded to go 
back to thy former habitation, as indeed I would 
not wish thee, thou mayest send for thy Wife and 
Children to thee to this village, where there are 
houses now stand empty, one of w^hich thou 
mayest have at reasonable rates; Provision is there 
also cheap and good; and that which will make 
thy life the more happy is, to be sure there thou 
shalt live by honest Neighbours, in credit and 
good fashion. 

Now was Christian somewhat at a stand, but Christian 
presently he concluded. If this be true which this Mr Worldly 
Gentleman hath said, my wisest course is to words. 



50 



THE PILGRIM'S PROGRESS 



Mount Sinai. 



Christian 
afraid that 
Mount Sinai 
would fall on 
his head. 

Ex. 19: 16, 18. 
Heb. 12;21. 



Evangelist 
findeth 
Christian 
under Mount 
Sinai, and 
looketh severely 
upon him. 



Evangelist 
reasons 
afresh with 
Christian. 



take his advice; and with that he thus farther 
spoke. 

Chr. Sir, which is my way to this honest man's 
house? 

World. Do you see yonder high Hill ? 

Chr. Yes, very well. 

World. By that Hill you must go, and the first 
house you come at is his. ' 

So Christian turned out of his way to go to Mr 
Legality's house for help; but behold, when he was lo 
got now hard by the Hill, it seemed so high, and , 
also that side of it that was next the w^ayside did i 
hang so much over, that Christian was afraid to 
venture further, lest the Hill should fall on his 
head ; wherefore there he stood still, and he wot not i£ 
what to do. Also his Burden now seemed heavier 
to him than while he was in his way. There came 
also flashes of fire out of the Hill, that made Chris- 
tian afraid that he should be burned. Here there- 
fore he sweat and did quake for fear. And now 2C 
he began to be sorry that he had taken Mr Worldly 
Wiseman's counsel. And with that he saw Evan- \ 
gelist coming to meet him; at the sight also of 
whom he began to blush for shame. So Evan- 
gelist drew nearer and nearer; and coming up to 21 
him, he looked upon him with a severe and dread- • 1 
ful countenance: and thus began to reason with j 
Christian. 1 

Evan. What doest thou here, Christian f said 
he: at which words Christian knew not what to 3( 
answer; wherefore at present he stood speechless 



THE PILGRIM'S PROGRESS 51 

before him. Then said Evangelist farther, Art 
not thou the man that I found crying without the 
walls of the City of Destruction? 

Chr. Yes, dear Sir, I am the man. 
5 Evan. Did I not direct thee the way to the little 
Wicket-gate? 

Chr. Yes, dear Sir, said Christian. 

Evan. How is it then that thou art so quickly 
turned aside? for thou art now out of the way. 
Chr. I met with a Gentleman so soon as I had 
got over the Slough of Dispond, who pers waded 
me that I might, in the village before me, find a 
man that could take off my Burden. 

Evan. What was he? 
5 Chr. He looked like a Gentleman, and talked 
much to me, and got me at last to yield ; so I came 
hither: but when I beheld this Hill, and how it 
hangs over the way, I suddenly made a stand, lest 
it should fall on my head. 
Evan. What said that Gentleman to you? 

Chr. Why, he asked me whither I was going; 
and I told him. 

Evan. And what said he then? 

Chr. He asked me if I had a family; and I told 
5 him. But, said I, I am so loaden with the Burden 
that is on my back, that I cannot take pleasure in 
them as formerly. 

Evan. And what said he then? 

Chr. He bid me with speed get rid of my Bur- 

den; and I told him 'twas ease that I sought. 

And, said I, I am therefore going to yonder Gate, 



52 



THE PILGRIM'S PROGRESS 



Heb. 12: 25- 



Heb. 10: 38. 



Evangelist 
convinces 
Christian of 
his error. 



to receive further direction how I may get to the | 
place of deliverance. So he said that he would i 
shew me a better way, and short, not so attended ; 
with difficulties as the way. Sir, that you set me; 
which way, said he, will direct you to a Gentle- 5 : 
man's house that hath skill to take off these Bur- j 
dens. So I believed him, and turned out of that 
way into this, if haply I might be soon eased of 
my Burden. But when I came to this place, and 
beheld things as they are, I stoj>ped for fear (as I lOi 
said) of danger: but I now know not what to do. ; 

Evan. Then, said Evangelist, stand still a little, j 
that I may shew thee the words of God. So he | 
stood trembling. Then said Evangelist, See that 
ye refuse not him that speaketh; for if they escaped 15 
not who refused him that spake on Earth, much '; 
more shall not we escape, if we turn away from 
him that speaketh from Heaven. He said more- | 
over, Now the just shall live by faith: but if any 
man draws back, my soul shall have no pleasure 20 ] 
in him. He also did thus apply them. Thou art 1 
the man that art running into this misery, thou •; 
hast begun to reject the counsel of the Most High, 
and to draw back thy foot from the way of peace, ' 
even almost to the hazarding of thy perdition. 25 i 

Then Christian^ fell dow^n at his foot as dead, 1 
crying, Wo is me, for I am undone: At the sight of ! 



* When Christians unto Carnal Men give ear, 
Out of their way they go and pay for 't dear 
For Master Worldly Wiseman can but shew 
A Saint the way to Bondage and to Wo. 



THE PILGRIM'S PROGRESS 53 

which, Evanqelist caught him by the right hand, Matt. 12: 31. 

t/ o ' Mark 3: 28. 

saying. All manner of sin and blasphemies shall 
be forgiven unto men; be not faithless, but believ- 
ing. Then did Christian again a little revive, 

5 and stood up trembling, as at first, before Evan- 
gelist. 

Then Evangelist proceeded, saying. Give more 
earnest heed to the things that I shall tell thee of. 
I will now shew thee who it was that deluded thee, 

and who it was also to whom he sent thee. The 
man that met thee is one Worldlii Wiseman, and Mr Worldly 

^ Wiseman 

rightly is he so called: partly because he savoureth described by 

® •' . . . Evangelist. 

only the doctrine of this world, (therefore he , ^ , 
always goes to the Town of Morality to church) ; Gai. 6: 12. 
5 and partly because he loveth that doctrine best, 
for it saveth him from the Cross , And because 
he is of this carnal temper, therefore he seeketh Evangelist 

. discovers the 

to prevent my ways, though right. JNow there deceit of 

^ , , . "^ . *^ ' ^ . ^ , , , Mr Worldly 

are three thmgs m this man s counsel that thou Wiseman. 
must utterly abhor. 

1. His turning thee out of the way. 

2. His labouring to render the Cross odious to 
thee. 

3. And his setting thy feet in that way that 
5 leadeth unto the administration of Death. 

First, Thou must abhor his turning thee out of 
the way; yea, and thine own consenting thereto: 
because this is to reject the counsel of God for 
the sake of the counsel of a Worldly Wiseman. 
The Lord says. Strive to enter in at the strait gate, Luke 13: 24. 
the gate to which I sent thee; for strait is the gate ^^**-^= ^^' ^* 



54 THE PILGRIM'S PROGRESS j 

that leadeth unto life, and feto there be that find it. \ 
From this little Wicket-gate, and from the way ; 
thereto, hath this wicked man turned thee, to the i 
bringing of thee almost to destruction; hate there- ! 
fore his turning thee out of the way, and abhor 5^ 
thyself for hearkening to him, . 

Secondly, Thou must abhor his labouring to 
render the Cross odious unto thee; for thou art to | 
prefer it before the treasures of Egypt. Besides, 
Heb. 11:25. 26. the Kins" of glorv hath told thee, that he that will n 

Mark 8" 35 o o i/ ' 

John 12: 25. save Ms life shall lose it: and He that comes after 

Matt. 10: 39. , . '^ , . r. , , i i 

Luke 14: 26. him, and hates not his lather, and mother, and j 
wife, and children, and brethren, and sisters, yea \ 
and his own life also, he cannot be my Disciple. : 
I say therefore, for a man to labour to perswade 1 
thee, that that shall be thy death, without which, 
the Truth hath said, thou canst not have eternal 
life, this doctrine thou must abhor. 

Thirdly, Thou must hate his setting of thy feet 
in the way that leadeth to the ministration of 2( 
death. And for this thou must consider to whom 
he sent thee, and also how unable that person was ; 
to deliver thee from thy Burden. 

He to whom thou wast sent for ease, being by 

The name Legality, is the Son of the Bond-woman 2J 

Bond-woman. i • i • i • • i i 'ii i i •! i 

which now is, and is m bondage with her children ; 
and is in a mystery this Mount Sinai, which thou i 
hast feared will fall on thy head. Now if she ' 
with her children are in bondage, how canst thou 
Gal. 4:21-27. expect by them to be made free? This Legality 3( 
therefore is not able to set thee free from thy Bur- 



THE PILGRIM'S PROGRESS 65 

den. No man was as yet ever rid of his Burden 
by him ; no, nor ever is like to be : ye cannot be 
justified by the Works of the Law; for by the deeds 
of the Law no man Hving can be rid of his Burden : 

) therefore, Mr Worldly Wiseman is an alien, and 
Mr Legality sl cheat; and for his son Civility ^ 
notwithstanding his simpering looks, he is but a 
hypocrite and cannot help thee. Believe me, 
there is nothing in all this noise, that thou hast 

> heard of this sottish man, but a design to beguile 
thee of thy Salvation, by turning thee from the 
way in which I had set thee. After this Evangelist 
called aloud to the Heavens for confirmation of 
what he had said ; and with that there came words 

) and fire out of the Mountain under which poor 
Christian stood, that made the hair of his flesh 
stand. The words were thus pronounced. As Gai.3:io. 
many as are of the works of the Law are under the 
curse; for it is written, Cursed is every one that 

I continueth not in all things which are written in 
the Book of the Law to do them. 

Now Christian looked for nothing but death, 
and began to cry out lamentably, even cursing the 
time in which he met with Mr Worldly Wiseman, 
still calling himself a thousand fools for hearken- 
ing to his counsel : he also was greatly ashamed to 
think that this Gentleman's arguments, flowing 
only from the flesh, should have that prevalency 
with him as to cause him to forsake the right way. 
This done, he applied himself again to Evangelist 
in words and sense as follows. 



56 



THE PILGRIM'S PROGRESS 



Christian 
enquired if 
he may yet be 
happy» 



Evangelist 
comforts him. 

Ps. 2: 12. 



Matt. 7: 7. 



Chr. Sir, what think you? Is there hopes? 
May I now go back and go up to the Wicket-gate? | 
Shall I not be abandoned for this? and sent back 
from thence ashamed? I am sorry I have heark- j 
ened to this man's counsel: but may my sin be 5 
forgiven? I 

Evan. Then said Evangelist to him, Thy sin is ] 
very great, for by it thou hast committed two evils : I 
thou hast forsaken the way that is good, to tread 
in forbidden paths; yet will the man of the Gate lo 
receive thee, for he has good-will for men; only, 
said he, take heed that thou turn not aside again, ' 
lest thou perish from the way, when his wrath is j 
kindled but a little. Then did Christian address 
himself to go back; and Evangelist, after he had is 
kissed him, gave him one smile, and bid him God i 
speed. So he went on with haste, neither spake [ 
he to any man by the way; nor if any man asked 
him, would he vouchsafe them an answer. He 
went like one that was all the while treading on 2C 
forbidden ground, and could by no means think 
himself safe, till again he was got into the way 
which he left to follow Mr Worldly Wisemans 
counsel. So in process of time Christian got up 
to the Gate. Now over the Gate there was written, 2£ 
Knock and it shall be opened unto you. He knocked 
therefore* more than once or twice, saying, 

* He that will enter in must first without ' 

Stand knocking at the Gate, nor need he doubt '• 

That^ is a knocker but to enter in; ■ 

For God can love him and forgive his sin. j 

1 The antecedent of that is he in the preceding line- I 



THE PILGRIM'S PROGRESS 67 

May I now enter here? Will he within 
Open to sorry me, though I have bin 
An undeserving Rebel? Then shall I 
Not fail to sing his lasting praise on high. 

At last there came a grave Person to the Gate 
named Good-will, who asked Who was there? and 
whence he came? and what he would have? 

Chi'. Here is a poor burdened sinner. I come 
from the City of Destruction, but am going to 
Mount Zion, that I may be delivered from the 
wrath to come. I would therefore, Sir, since I 
am informed that by this Gate is the way thither, 
know if you are willing to let me in. 

Good-will. I am willing with all my heart, said The Gate wUi 

^ be opened to 

he; and with that he opened the Gate. broken-hearted 

... - sinners. 

So when Christian was steppmg m, the other 
gave him a pull. Then said Christian, What 
means that? The other told him, A little dis- 
tance from this Gate, there is erected a strong 
Castle, of which Beelzebub is the Captain; from 
thence both he and they that are with him shoot 
arrows at those that come up to this Gate, if haply gaton envies 
they may dye before they can enter in. Then enter the^ 
said Christian, I rejoyce and tremble. So when . . 
he was got in, the Man of the Gate asked him, entered the 

•^ ^ , Gate with joy 

Who directed him thither? and trembUng. 

Chr. Evangelist bid me come hither and knock 
(as I did) ; and he said that you. Sir, would tell me 
what I must do. 

Good-will. An open door is set before thee, and Talk between 

^ ^ Good-will and 

no man can shut it. Christian. 



58 



THE PILGRIM'S PROGRESS 



A man may 
have company 
when he sets 
out for Heaven, 
tad :'et go 
ftrit'ner alone. 



Chr. Now I begin to reap the benefits of my i 
hazards. ' i 

Good-will. But how is it that you came alone? ; 

Chr. Because none of my Neighbours saw their 
danger, as I saw mine. 5 

Good-will. Did any of them know of your 
coming? 

Chr. Yes, my Wife and Children saw me at 
the first, and called after me to turn again; also 
some of my Neighbours stood crying and calling i 
after me to return ; but I put my fingers in my ears, 
and so came on my way. 

Good-will. But did none of them follow you, ; 
to perswade you to go back? 

Chr. Yes, both Obstinate and Pliable; but i] 
when they saw that they could not prevail. Obsti- 
nate went railing back, but Pliable came with me 
a little way. 

Good-will. But why did he not come 
through? 2 

Chr. We indeed came both together, until we 
came at the Slow of Dispond, into the which we i 
also suddenly fell. And then was my Neighbour i 
Pliable discouraged, and would not venture fur- 
ther. W^herefore getting out again on that side 2 
next to his own house, he told me I should possess i 
the brave countrey alone for him ; so he went his '. 
way, and I came mine: he after Obstinate, and I i 
to this Gate. 

Good-will. Then said Good-ivill, Alas, poor 3( 
man, is the coelestial Glory of so small esteem 



THE PILGRIM'S PROGRESS 5 

with him, that he counteth it not worth running 
the hazards of a few difficulties to obtain it? 

Chr. Truly, said Christian, I have said the 
truth of Pliable, and if I should also say all the Christian 

accuseth him- 

5 truth of myself, it will appear there is no better- self before th*; 
ment 'twixt him and myself. T is true, he went Gate. 
back to his own house, but I also turned aside to 
go in the way of death, being persuaded thereto 
by the carnal arguments of one Mr Worldly Wise- 

) man. 

Good-will. O, did he light upon you? What! 
he would have had you a sought for ease at the 
hands of Mr Legality. They are both of them a 
very cheat. But did you take his counsel? 

5 Chr. Yes, as far as I durst: I went to find out 

Mr Legality, until I thought that the Mountain 

that stands by his house would have fallen upon 

my head; wherefore there I was forced to stop. 

Good-will. That Mountain has been the death 

) of many, and will be the death of many more; 
'tis well you escaped being by it dashed in pieces. 
Chr. Why truly I do not know what had be- 
come of me there, had not Evangelist happily met 
me again, as I was musing in the midst of my 

) dumps; but 'twas God's mercy that he came to 
me again, for else I had never come hither. But 
now I am come, such a one as I am, more fit in- 
deed for death by that Mountain than thus to 
stand talking with my Lord; but O, what a favour 

) is this to me, that yet I am admitted entrance 
here. 



60 



THE PILGRIM'S PROGRESS 



Joh»6-37. 



Christian 

comforted 

again. 

Christian 
directed yet od 
his way. 

Christian 
afraid of 
his way. 

Matt. 7: 14. 



Christian 
weary of his 
burden. 



There is no 
deliverance 
from the guilt 
and burden of 
sin, but by 
the Death and 
Blood of Christ. 



Good-will. We make no objections against any, i 
notwithstanding all that they have done before ! 
they come hither, they in no wise are cast out; and ; 
therefore, good Christian, come a little way with ' 
me, and I will teach thee about the way thou must 5 : 
go. Look before thee; dost thou see this narrow 
way? THAT is the way thou must go; it was 
cast up by the Patriarchs, Prophets, Christ, and , 
his Apostles; and it is as straight as a rule can I 
make it: This is the way thou must go. i(! 

Chr. But said Christian, Is there no turnings ' 
nor windings, by which a Stranger may lose the 
way? I 

Good-will. Yes, there are many ways butt 
down upon this, and they are crooked and wide: is 
But thus thou mavest distinguish the right from 
the wrong, that only being straight and narrow. 

Then I saw in my dream, that Christian asked 
him further If he could not help him off with his j 
Burden that v\'as upon his back; for as yet he had 20,i 
not got rid thereof, nor could he by any means get 
it off without help. 

He told him, As to thy Burden, be content to 
bear it, until thou comest to the place of Deliver- , 
ance; for there it will fall from thy back itself. 25j 

Then Christian began to gird up his loins, and ] 
to address himself to his Journey. So the other 
told him, that by that he was gone some distance, i 
from the Gate, he would come at the House of the i 
Interpreter, at whose door he should knock, and 30 j 
he would shew him excellent things. Then ' 



THE PILGRIMS'S PROGRESS 



61 



Christian took his leave of his Friend, and he 
again bid him God speed. 

Then he went on till he came at the House of the 
Interpreter, where he knocked over and over; at 
last one came to the door, and asked Who was 
there? 

Chr. Sir, here is a Travail ler, who was bid by 
an acquaintance of the Good-man of this house 
to call here for my profit; I would therefore speak 
with the Master of the House. So he called for the 
Master of the house, who after a little time came 
to Christian, and asked him what he would 
iiave? 

Chr. Sir, said Christian, I am a man that am 
come from the City of Destruction, and am going 
to the Mount Zion; and I was told by the Man 
that stands at the Gate, at the head of this way, 
that if I called here, you would shew me excellent 
hings, such as would be an help to me in my 
Journey. 

Inter. Then said the Interpreter, Come in, I 
vill shew thee that which will be profitable to thee. 
5o he commanded his man to light the Candle, 
md bid Christian follow him: so he had him into 
a private room, and bid his man open a door ; the 
which when he had done. Christian saw the Pic- 
:ure of a very grave Person hang up against the 
wall ; and this was the fashion of it. It had eyes 
lift up to Heaven, the best of Books in his hand, 
:he Law of Truth was written upon his lips, the 
W^orld was behind his back. It stood as if it 



Christian 
comes to the 
House of the 
Interpreter. 



He is 
tained 



lUuminatioo. 



Christian 
sees a brave 
Picture. 



62 



THE PILGRIM'S PROGRESS 



The fashion 
of the 
Picture. 

' Cor. 4: 15. 
il. 4: 19. 



The meaning 
of the Picture. 



Why he 
shewed him 
the Picture 
first. 



pleaded with men, and a Crown of Gold did hang 
over his head. ' 

Chr. Then said Christian, What means this? \ 
Inter. The Man whose Picture this is, is one 
of a thousand; he can beget Children, travel in i 
birth with Children, and nurse them himself when 
they are born. And whereas thou seest him with ! 
his eyes lift up to Heaven, the best of Books in i 
his hand, and the Law of Truth writ on his lips, it 
is to shew thee that his work is to know and unfold 
dark things to sinners; even as also thou seest him 
stand as if he pleaded with Men; and whereas | 
thou seest the World as cast behind him, and that | 
a Crown hangs over his head, that is to shew thee 
that slighting and despising the things that are : 
present, for the love that he .hath to his Master's j 
service, he is sure in the world that comes next ^ 
to have Glory for his reward. Now, said the ^ 
Interpreter, 1 have shewed thee this Picture first i 
because the Man whose Picture this is, is the ; 
only man whom the Lord of the place whither 
thou art going hath authorized to be thy Guide , 
in all difficult places thou mayest meet with in ■ 
the way; wherefore take good heed to what I 
have shewed thee, and bear well in thy mind : 
what thou hast seen, lest in thy Journey thou 
meet with some that pretend to lead thee right, 
but their way goes down to death. 

Then he took him by the hand, and led him 
into a very large Parlour that was full of dust, ; 
because never swept; the which after he had 



THE PILGRIM'S PROGRESS 63 

reviewed a little while, the Interpreter called for 
a man to sweep. Now when he began to sweep, 
the dust began so abundantly to fly about, that 
Christian had almost therewith been choaked. 
Then said the Interpreter to a Damsel that stood 
by. Bring hither the Water, and sprinkle the 
Room ; the which when she had done, it was swept 
and cleansed with pleasure. 

Chr. Then said Christian, What means this? 

Inter. The Interpreter answered, This Parlour 
is the heart of a man that was never sanctified 
by the sweet Grace of the Gospel : the dust is his 
Original Sin and inward Corruptions that have 
defiled the whole Man. He that began to sweep 
at first, is the Law; but She that brought water, 
and did sprinkle it, is the Gospel. Now, whereas 
thou sawest that so soon as the first began to sweep, 
the dust did so fly about thiit the Room by him 
could not be cleansed, but that thou wast almost 
choaked therewith; this is to shew thee, that the 
Law, instead of cleansing the heart (by its work- Rom. 7:6. 
ing) from sin, doth revive, put strength into, and i cor. i5- 56. 
increase it in the soul, even as it doth discover and °°^" 
forbid it, but doth not give power to subdue. 

Again as thou sawest the Damsel sprinkle the 
room with Water, upon which it was cleansed 
with pleasure; this is to shew thee, that when the 
Gospel comes in the sweet and precious influences 
thereof to the heart, then I say, even as thou sawest John 15: 3. 
the Damsel lay the dust by sprinkling the floor Arts'i.5:9.' 
with Wate^, so is sin vanquished and subdued, john'i.vii' 



64 



THE PILGRIM'S PROGRESS 



He shewed 
him Passion 
and Patience. 



Passion will 
have all now. 



Patience is 
for waiting. 



Passion has 
his desire, 

And quickly 
lavishes all 
away. 



The matter 
expounded. 



and the soul made clean, through the Faith of it, '' 
and consequently fit for the King of Glory to ■ 
Inhabit. 

I saw moreover in my Dream, that the Inter- 
preter took him by the hand, and had him into a i 
little room, where sat two little Children, each one 
in his chair. The name of the eldest was Passion, \ 
and the name of the other Patience. Passion \ 
seemed to be much discontent; but Patience was ' 
very quiet. Then Christian asked. What is the ] 
reason of the discontent of Passion? The Inter- 
preter answered, The Governour of them would ; 
have him stay for his best things till the beginning ' 
of the next year; but he will have all now; but 
Patience is willing to wait. ] 

Then I saw that one came to Passion, and | 
brought him a bag of Treasure, and poured it j 
down at his feet, the which he took up and rejoyced 
therein; and withall, laughed Patience to scorn. 
But I beheld but a while, and he had lavished all ' 
away, and had nothing left him but Rags. 

Chr. Then said Christian to the Interpreter, ; 
Expound this matter more fully to me. i 

Inter. So he said, These two Lads are Figures : 
Passion, of the Men of this World; and Patience, i 
of the Men of that which is to come; for as here 
thou seest, Passion will have all now this year, 
that is to say, in this world ; so are the men of this 
world : they must have all their good things now, 
they cannot stay till next year, that is, until the s 
next world, for their portion of good. That prov- 



THE PILGRIM'S PkOGKESS 65 

erb, A Bird in the Hand is worth two in the Bush, The Worldly 
is of more authority with them than are all the Bird in the 
Divine testimonies of the good of the World to 
come. But as thou sawest that he had quickly 
lavished all away, and had presently left him 
nothing but Raggs; so will it be with all such 
Men at the end of this World. 

Chr. Then said Christian, Now I see that 
Patience has the best wisdom, and that upon Patience 

^ had the best 

many accounts. 1. Because he stays for the wisdom, 
best things. 2. And also because he will have 
the Glory of his, when the other has nothing but 
Raggs. 

Inter. Nay, you may add another, to wit, the 
];lory of the next world will never wear out; but 
'hese are suddenly gone. Therefore Passion had 
lot so much reason to laugh at Patience, because 
le had his good things first, as Patience will have 
;o laugh at Passion, because he had his best things 
ast; for first must give place to last, because last Things that 
nust have his time to come : but last gives place give place; but 
;o nothing; for there is not another to succeed, are last are 
He therefore that hath his portion first, must needs ^^ ^^^' 
lave a time to spend it; but he that hath his 
portion last, must have it lastingly; therefore 
t is said of Dives, In thy Lifetime thou re- Dives had 
^eivedst thy good things, and likewise Lazarus things first. 
wil things; but now he is comforted, and thou art 
ormented. 

Chr. Then I perceive 't is not best to covet 
;hings that now are, but to wait for things to come. 



66 THE PILGRIM'S PROGRESS 

Inter. You say the Truth: For the things ivhich \ 
The first are seen are Temporal; hut the things that are not \ 

Temporal. seen are Eternal. But though this be so, yet 1 

2 Cor. 4:18. since things present and our fleshly appetite are 
such near neighbours one to another; and, again, i 
because things to come and carnal sense are such 
strangers one to another; therefore it is that the ' 
first of these so suddenly fall into amity, and that i 
distance is so continued between the second. 

Then I saw in my Dream that the Interpreter i 
took Christian by the hand, and led him into a 
place where was a Fire burning against a Wall, 
and one standing by it, always casting much water \ 
upon it, to quench it ; yet did the Fire burn higher 
and hotter. ] 

Then said Christian, What means this? I 

The Interpreter answered, This Fire is the work j 
of Grace that is wrought in the heart; he that ' 
casts Water upon it, to extinguish and put it out, 
is the Devil; but in that thou seest the Fire not- i 
withstanding burn higher and hotter, thou shalt 
also see the reason of that. So he had him about ; 
to the backside of the wall, where he saw a man j 
with a vessel of Oil in his hand, of the which he ' 
did also continually cast (but secretly) into the j 
Fire. ^ 

Then said Christian, What means this? i 

The Interpreter answered. This is Christ, who \ 
continually, with the Oil of his Grace, maintains 
2 Cor. 12: 9. the work already begun in the heart : by the means j 
of which, notwithstanding what the Devil can i 



THE PILGRIM'S PROGRESS 67 

do, the souls of his people prove gracious still. 
And in that thou sawest that tlie man stood behind 
the Wall to maintain the Fire, this is to teach thee 
that it is hard for the tempted to see how this work 
cf Grace is maintained in the soul. 

I saw also that the Interpreter took him again 
by the hand, and led him into a pleasant place, 
where was builded a stately Palace, beautiful to 
behold ; at the sight of which Christian was greatly 

I delighted: he saw also upon the top thereof, cer- 
tain Persons walking, who were cloathed all in 
gold. 

Then said Christian, May we go in thither? 
Then the Interpreter took him, and led him up 

> toward the door of the Palace; and behold, at 
the door stood a great company cf men, as 
desirous to go in, but durst not. There also sat 
a Man at a little distance from the door, at a table- 
side, with a Book and his Inkhorn before him, 

) to take the name of him that should enter therein. 
He saw also, that in the door-way stood many men 
in armour to keep it, being resolved to do the men 
that would enter w^hat hurt and mischief they 
could. Now was Christian somewhat in a maze. 

3 At last, when every man started back for fear of 
the armed men. Christian saw a man of a very 
stout countenance come up to the man that sat The Valiant 
there to write, saymg. Set down my name, Sir: the 
which when he had done, he saw the man draw 

3 his Sword, and put an Helmet upon his head, and 
rush toward the door upon the armed men, who 



68 THE PILGRIM'S PROGRESS , 

Acts 14: 22. laid upon him with deadly force; but the man, not 
at all discouraged, fell to cutting and hacking 
most fiercely. So after he had received and i 
given many wounds to those that attempted to i 
keep him out, he cut his way through them all, fi 
and pressed forward into the Palace, at which j 
there was a pleasant voice heard from those that \ 
were within, even of those that walked upon ' 
the top of the Palace, saying: ■ 

Come in, Come in; 1( 

Eternal Glory thou shalt win. 

So he went in, and was cloathed with such Gar- i 
ments as they. Then Christian smiled, and said, 
I think verily I know the meaning of this. 

Now, said Christian, let me go hence. Nay u 
stay, said the Interpreter, till I have shewed thee ^ 
Despair like an a little morc, and after that thou shalt go on thy i 
way. So he took him by the hand again, and led : 
him into a very dark room, where there sat a Man 
in an Iron Cage. 2( 

Now the Man, to look on, seemed very sad ; he 
sat with his eyes looking down to the ground, his 
hands folded together; and he sighed as if he : 
would break his heart. Then said Christian, \ 
What means this? x\t which the Interpreter bid 2J 
him talk with the Man. 

Then said Christian to the Man, What art thou? 
The Man answered, I am what I was not once. i 

Chr. What wast thou once? 
Luke 8: 13. Man. The Man said, I was once a fair and 3( 

flourishing Professor, both in mine own eyes, and 



THE PILGRIM'S PROGRESS 

also in the eyes of others; I once was, as I thought, 
fair for the Coelestial City, and had then even joy 
at the thoughts that I should get thither. 
Chr. Well, but what art thou now? 

5 Man. I am now a man of Despair, and am 
shut up in it, as in this Iron Cage. I cannot get 
out; O now I cannot. 

Chr. But how cam est thou in this condi- 
tion? 

Man. I left off to watch and be sober; I laid 
the reins upon the neck of my lusts; I sinned 
against the light of the Word and the goodness of 
God; I have grieved the Spirit, and he is gone; I 
tempted the Devil, and he is come to me; I have 

5 provoked God to anger, and he has left me; I have 
so hardened my heart, that I cannot repent. 

Then said Christian to the Interpreter, But is 
there no hopes for such a man as this? Ask him, 
said the Interpreter. 

Chr. Then said Christian, Is there no hope, 
but you must be kept in the Iron Cage of Despair? 
Man. No, none at all. 

Chr. Why? The Son of the Blessed is very 
pitiful. 

5 Man. I have crucified him to myself afresh, I 
have despised his Person, I have despised his 
Righteousness, I have counted his Blood an un- Heb. 6: 6. 
holy thing; I have done despite to the Spirit of " ^19:14. 
Grace. Therefore I have shut myself out of all Heb. iG 28, 

the Promises, and there now remains to me 
nothing but threatnings, dreadful threatnings, 



70 THE PILGRIM'S PROGRESS i 

fearful threatnings of certain Judgement which 
shall devour me as an Adversary. 

Inter. For v^'hat did you bring yourself into 
this condition? 

Man. For the Lusts, Pleasures, and Profits of 5 i 
this World ; in the enjoyment of which I did then ' 
promise myself much delight; but now every one 
of those things also bite me, and gnaw me like a • 
burning worm. 

Inter, But canst thou not now repent and turn? 16 

Man. God hath denied me repentance: his 
Word gives me no encouragement to believe; yea, 
himself hath shut me up in this Iron Cage; nor can ; 
all the men in the world let me out. O Eternity! ' 
Eternity I how shall 1 grapple with the misery that 1^ 
I must meet with in Eternity! j 

Inter. Then said the Interpreter to Christian, | 
Let this man's misery be remembered by thee, i 
and be an everlasting caution to thee. 

Chr. Well, said Christian, this is fearful; God 2d 
help me to watch and be sober, and to pray that 
I may shun the cause of this man's misery. Sir, j 
is it not time for me to go on my way now? ; 

Inter. Tarry till I shall shew thee one thing i 
more, and then thou shalt go on thy way. 25' 

So he took Christian by the hand again, and 
led him into a Chamber, where there was one ris- : 
ing out of bed; and as he put on his Rayment, he ' 
shook and trembled. Then said Christian, Why 
doth this man thus tremble? The Interpreter 30; 
then bid him tell to Christian the reason of his so | 



THE PILGRIM'S PROGRESS 71 

doing. So he began and said, This night, as I 
was in my sleep, I dreamed, and behold the 
Heavens grew exceeding black; also it thundred 
and lightned in most fearful wise, that it put me 
into an Agony; so I looked up in my Dream, and 
saw the Clouds rack at an unusual rate, upon i Cor. 15: 52. 
which I heard a great sound of a Trumpet, and Jude^l. 
saw also a Man sit upon a Cloud, attended with Joh/5t28. " 
the thousands of Heaven; they were all in flaming isa.'26:'2i." 
fire, also the Heavens was on a burning flame. I Ps.^'so- 1-3. 
heard then a Voice saying. Arise ye Dead, a7id 
come to Judgement; and with that the Rocks rent, 
the Graves opened, and the Dead that were 
therein came forth. Some of them were exceed- 
ing glad, and looked upward; and some sought to 
hide themselves under the Mountains. Then I 
saw the Man that sat upon the Cloud open the 
Book, and bid the World draw near. Yet there 
was, by reason of a fierce Flame which issued out 
and came from before him, a convenient distance 
betwixt him and them, as betwixt the Judge and 
the Prisoners at the bar. I heard it also pro- 
claimed to them that attended on the Man that 
sat on the Cloud, Gather together the Tares, the Mai. 3:2, 3. 
Chajj, and Stubble, and cast them into the burning Matt. 3: 12. ' 
Lahe. And with that, the bottomless pit opened, Mai.'4:i', 
just whereabout I stood ; out of the mouth of which 
there came in an abundant manner, Smoak and 
Coals of fire, with hideous noises. It was also said 
to the same persons. Gather my Wheat into my Luke 3: 17. 
Garner. And with that I saw many catch 't up 17. ^^' ' ' 



72 THE PILGRIM'S PROGRESS 

and carried away into the Clouds, but I was left 
behind. I also sought to hide myself, but I could 
Rom, 2: 14, 15. not, for the Man that sat upon the Cloud still 
kept his eye upon me: my sins also came into 
my mind; and my Conscience did accuse me on 
every side. Upon this I awaked from my sleep. 

Chr. But what was it that made you so fraid 
of this sight? 

Man. Why, I thought that the day of Judge- 
ment was come, and that I was not ready for it: 
but this frighted me most, that the Angels 
gathered up several, and left me behind; also the 
pit of Hell opened her mouth just where I stood : 
my Conscience too within afflicted me; and as I 
thought, the Judge had always his eye upon me, 
shewing indignation in his countenance. 

Then said the Intei"preter to Christian, Hast 
thou considered all these things? 

Chr. Yes, and they put me in hope and 
fear. 

Inter. Well, keep all things so in thy mind that 
they may be as a Goad in thy sides, to prick thee 
forward in the way thou must go. Then Chris- 
tian began to gird up his loins, and to address him- 
self to his Journey. Then said the Interpreter, 
The Comforter be always with thee, good Chris- 
tian, to guide thee in the way that leads to the 
City. So Christian went on his way, saying, 

Here have I seen things rare and profitable; 
Things pleasant, dreadful, things to make me stable 
In what I have began to take in hand; 



THE PILGRIM'S PROGRESS 73 

Then let me think on them, and understand 
Wherefore they shew'd me was, and let me be 
Thankful, O good Interpreter, to thee. 

Now I saw in my Dream, that the highway up 

5 which Christian was to go was fenced on either 
side with a Wall, and that Wall is called Salvation, isa.26 
Up this way therefore did burdened Christian 
run, but not without great difficulty, because of the 
load on his back. 

10 He ran thus till he came at a place somewhat 
ascending, and upon that place stood a Cross, and 
a little below in the bottom, a Sepulcher. So I 
saw in my Dream, that, just as Christian came up 
with the Cross, his Burden loosed from off his 

15 shoulders, and fell from off his back, and began 
to tumble, and so continued to do, till it came to 
the mouth of the Sepulcher, where it fell in, and 
I saw it no more.* 

Then was Christian glad and lightsome, and When God 

20 said with a merry heart. He hath given me rest by our guilt and 
his sorrow, and life by his death. Then he stood are as those 
still awhile to look and wonder; for it was very joy. 
surprising to him, that the sight of the Cross Zech. 12: lo. 
should thus ease him of his Burden. He looked 

25 therefore, and looked again, even till the springs 
that were in his head sent the waters down his 
cheeks. Now as he stood looking and weeping, 



* Who's this; the Pilgrim, How! 'tis very true 
Old things are past away, all's become new. 
Strange! he's another man upon my word, 
They be fine feathers that make a fine Bird. 



74 



THE PILGRIM'S PROGRESS 



Mark 2: 5. 
Zech. 3: 4. 
Eph. 1:13. 



A Christian 
can sine; tho' 
alone, when 
God doth give 
him the joy 
of his heart. 



Simple, 
Sloth, and 
Presump' 

ti07l. 



Prov. 23: 34. 



I Pet. 5: 8. 



behold three Shining Ones came to him and 
saluted him with Peace be to thee; so the first said 
to him, Thy sins be jorgiven: the second stript ] 
him of his Rags, and clothed him with change of ] 
Raiment; the third also set a mark in his forehead, s* 
and gave him a Roll with a Seal upon it, which ' 
he bid him look on as he ran, and that he should \ 
give it in at the Coelestial Gate. So they went 
their way. Then Christian gave three leaps for 
joy, and went out singing, , i( 

Thus far did I come loaden with my sin; 

Nor could ought ease the grief that I was in ; 

Till I came hither: What a place is this! ; 

Must here be the beginning of my bliss? 

Must here the Burden fall from off my back? \[ 

Must here the strings that bound it to me crack? 

Blest Cross! blest Sepulcher! blest rather be 

The Man that there was put to shame for me. 

I saw then in my Dream that he went on thus, 
even until he came at a bottom, where he saw, a 2( 
little out of the vray, three Men fast asleep, with 
fetters upon their heels. The name of the one 
was Simple, anotlier Sloth, and the third Pre- 
sumption. 

Christian then seeing them lie in this case, went 2i 
to them, if perad venture he might awake them, j 
and cryed, You are like them that sleep on the top 
of a Mast, for the Dead Sea is under you, a Gulf i 
that hath no bottom. Awake therefore and come ; 
away; be willing also, and I will help you off with 3( 
your Irons. He also told them. If he that goeth 
about like a roaring Lion comes by, you will car- ; 



THE PILGRIM'S PROGRESS 75 ' 

tainly become a prey to his teeth. With that they ' 

lookt upon him, and began to reply in this sort: 1 

Simple said, / see no danger; Sloth said. Yet a little There is no j 

• • 1 7^ n perswasion , 

more sleep; and rresumption said, bvery r ait will do, if ,; 

7 7 • 7 A 1 1 1 God openeth ! 

6 must stand upon his ow7i bottom. And so they lay not the eyes. \ 

down to sleep again, and Christian went on his j 

way. i 

Yet was he troubled to think that men in that 

danger should so little esteem the kindness of him ^ 

10 that so freely offered to help them, both by awak- ] 
ening of them, counselling of them, and proffering 

to help them off with their Irons. And as he was ' 

troubled thereabout, he espied two Men come ' 
tumbling over the wall, on the left hand of the 

15 narrow way; and they made up apace to him. j 
The name of the one was Formalist, and the name 

of the other Ilypocrisie. So, as I said, they drew j 

up unto him, who thus entered with them into i 
discourse. 

!0 Chr. Gentlemen, Whence came you, and Christian j 

, . , , , o talked with s 

whither do you go .'' them. ] 

Form, and Hyp. We were born in the land of J 

Vain-glory, and are going for praise to Mount ' 

Sion. i 

!5 Chr. Why came you not in at the Gate which i 

standeth at the beginning of the Way? Know ! 

you not that it is written, That he that cometh not John lO: I. 

in by the Door, but climbeth up some other way, the 

same is a Thief and a Robber f 
!0 Form, and Hyp. They said. That to go to the 

Gate for entrance was by all their countrymen ; 



76 



THE PILGRIM'S PROGRESS 



They that 
come iuto the 
way, but not 
by the door, 
think that 
they can say 
something in 
vindication of 
their own 
Practice. 



counted too far about; and that therefore their | 
usual way was to make a short cut of it, and to 
cHmb over the wall, as they had done. | 

Chr. But will it not be counted a Trespass i 
against the Lord of the City whither we are si 
bound, thus to violate his revealed will? 

Form, and Hyp- They told him. That as for : 
that, he needed not to trouble his head thereabout; 
for what they did they had custom for; and could i 
produce, if need were. Testimony that would it 
witness it for more than a thousand years. 

Chr. But, said Christian, will your practice 
stand a Trial at Law? , 

Form, and liyj). They told him, That cus- ' 
tom, it being of so long a standing as above a 16 
thousand years, would doubtless now be admit- 
ted as a thing legal by an impartial Judge; and 
besides, said they, so be we get into the way, what's ' 
matter which way we get in? If we are in, 
we are in; thou art but in the way, who, as we 3Q 
perceive, came in at the Gate; and we are also 
in the way, that came tumbling over the wall; i 
wherein now is thy condition better than 
ours? 

Chr. I walk by the Rule of my Master; you 2« 
walk by the rude working of your fancies. You are 
counted thieves already, by the Lord of the way; 
therefore I doubt you mil not be found true men ! 
at the end of the way. You come in by yourselves, | 
without his direction; and shall go out by your- 30 
selves, without his mercy. ; 



THE PILGRIM'S PROGRESS 77 

To this they made him but little answer; only 
they bid him look to himself. Then I saw that 
they went on every man in his way, without much 
conference one with another; save that these two 
men told Christian, That as to Laws and Ordi- 
7iances; they doubted not but they should as con- 
scientiously do them as he. Therefore, said they, 
we see not wherein thou differest from us but by 
the Coat that is on thy back, which was, as we 
tro, given thee by some of thy Neighbours, to 
hide the shame of thy nakedness. 

Chr. By Laws and Ordinances you will not be Gal. 2: 16, 
saved, since you came not in by the door. And 
as for this Coat that is on my back, ii was given me 
by the Lord of the place whither I go; and that, 
as you say, to cover my nakedness with. And I Christian 
take it as a token of his kindness to. me, for I had LorlsCoaton 
nothing but rags before. And besides, thus I is comforted 
comfort myself as I go: Surely, think I, when I is comforted 
come to the gate of the City, the Lord thereof Mark and 
will know me for good, since I have his Coat on 
my back; a Coat that he gave me freely in the day 
that he stript me of my rags. I have moreover a 
Mark in my forehead, of which perhaps you have 
taken no notice, which one of my Lord's most 
intimate associates fixed there in the day that my 
Burden fell off my shoulders. I will tell you 
moreover, that I had then given me a Roll sealed, 
to comfort me by reading as I go in the way; I was 
also bid to give it in at the Coelestial Gate, in 
token of my certain going in after it; all which 



his Roll. 



78 



THE PILGRIM'S PROGRESS 



Christian 
has talk with 
himself. 



He comes to 
the Hill 
Difficulty. 



Isa. 49: 10. 



things I doubt you want, and want them because ; 
you came not in at the Gate. ' 

To these things they gave him no answer; only j 
they looked upon each other and laughed. Then 
I saw that they went on all, save that Christian s 
kept before, who had no more talk but with him- I 
self, and that sometimes sighingly, and sometimes 1 
comfortably; also he would be often reading in 
the Roll that one of the Shining Ones gave him, ' 
by which he was refreshed. l 

I beheld then, that they all went on till they 
came to the foot of an Hill, at the bottom of which j 
was a Spring. There was also in the same place ; 
two other ways besides that which came straight j 
from the Gate; one turned to the left hand, and % 
the other to the right, at the bottom of the Hill; j 
but the narrow way lay right up the Hill, and the ^, 
name of the going up the side of the Hill is called 
Difficulty. Christ iaji now went to the Spring, and 
drank thereof to refresh himself, and then began a 
to go up the Hill, saying, 

This Hill, though high, I covet to ascend, 

The difficulty will not me offend; 

For I perceive the way to life lies here: 

Come, pluck up, Heart, let's neither faint nor fear; 2i 

Better, tho' difficult, the right way to go, 

Than wrong, though easie, where the end is wo. 

The other two also came to the foot of the Hill; 
but when they saw that the Hill was steep and ' 
high, and that there was two other ways to go, and 3( 
supposing also that these two ways might meet 



THE PILGRIM'S PROGRESS 79 

again with that up which Christian went, on the 
other side of the Hill ; therefore they were resolved 
to go in those ways. Now the name of one of 
those ways was Danger, and the name of the other The danger o' 

-r^ ' mi 1 • 1 turning out 

5 was Destruction. So the one took the way which of the way. 
is called Danger, which led him into a great Wood ; 
and the other took directly up the way to Destruc- 
tion, which led him into a wide field, full of dark 
Mountains, where he stumbled and fell, and rose 

10 no more.* 

I looked then after Christian to see him go up 
the Hill, where I perceived he fell from running to 
going, and from going to clambering upon his hands 
and his knees, because of the steepness of the 

15 place. Now about midway to the top of the Hill 

was a pleasant Arbour, made by the Lord of the AWardot 
Hill for the refreshing of weary travailers; thither 
therefore Christian got, where also he sat down 
to rest him. Then he pull'd his Roll out of his 

50 bosom, and read therein to his comfort; he also 
now began afresh to take a review of the Coat or 
Garment that was given him as he stood by the 
Cross. Thus pleasing himself awhile, he at last 
fell into a slumber, and thence into a fast sleep, 

55 which detained him in that place until it was 
almost night; and in his sleep his Roll fell out of 
his hand. Now as he was sleeping, there came 



* Shall they who wrong begin yet rightly end? 
Shall they at all have safety for their friend ? 
No, no, in headstrong manner they set out. 
And headlong will they fall at last no doubt. 



80 



THE PILGRIM'S PROGRESS 



He that sleeps 
is a loser. 

Prov.6:6. 



Christian 
meets with 
Mistrust and 
Timor us. 



Christian 
shakes off fear. 



one to him and awakened him, saying, Go to the 
Ant, thou sluggard; consider her ivays, and be wise. 
And with that Christian suddenly started up, and 
sped him on his way, and went apace till he came 
to the top of the Hill. 

Now when he was got up to the top of the Hill, 
there came two men running against him amain; 
the name of the one was Timorus, and the name of j 
the other. Mistrust; to whom Christian said. Sirs, ' 
what 's the matter you run the wrong way? Ti- it 
morus answered. That they were going to the 
City of Zion, and had got up that difficult place; , 
but, said he, the further we go, the more danger ' 
we meet with ; wherefore we turned, and are going 
back again. u 

Yes, said Mistrust, for just before us lye a \ 
couple of Lions in the way, (whether sleeping or ; 
waking we know not,) and we could not think, if 
we came within reach, but they would presently 
pull us to pieces. 2C 

Chr. Then said Christian, You make me afraid, 
but whither shall I fly to be safe? If I go back to 
mine own Country, that is prepared for Fire and 
Brimstone, and I shall certainly perish there. If • 
I can get to the Coelestial City, I am sure to be 2t 
in safety there. I must venture: to go back is 
nothing but death; to go forward is fear of death, , 
and life everlasting beyond it. I will yet go for- i 
ward. So Mistrust and Timorus ran down the 
Hill, and Christian went on his way. But think- 
ing again of what he heard from the men, he felt 



30 



THE PILGRIM'S PROGRESS 81 

in his bosom for his Roll, that he might read there- 
in and be comforted; but he felt, and found it not. 
Then was Christian in great distress, and knew Christian 

® 1 • 1 1 missed his Roll 

not what to do ; for he wanted that which used to wherein he 

used to take 

5 relieve him, and that which should have been his Comfort. 
Pass into the Coelestial City. Here therefore 
he began to be much perplexed, and knew not He is perplexed 

. IP 1 for his Roll. 

what to do. At last he bethought himself that 
he had slept in the Arbour that is on the side of 

the Hill; and falling down upon his knees, he 
asked God's forgiveness for that his foolish Fact, 
and then went back to look for his Roll. But all 
the way he went back, who can sufficiently set 
forth the sorrow of Christian's heart? Some- 

5 times he sighed, sometimes he wept, and often- 
times he chid himself for being so foolish to fall 
asleep in that place, which was erected only for 
a little refreshment for his weariness. Thus 
therefore he went back, carefully looking on this 

side and on that, all the way as he went, if happily 
he might find his Roll, that had been his comfort 
so many times in his Journey. He went thus till 
he came again within sight of the Arbour where he 
sat and slept; but that sight renewed his sorrow 

5 the more, by bringing again, even afresh, his evil 
of sleeping into his mind. Thus therefore he 
now went on bewailing his sinful sleep, saying, christian 
O wretched man that I am, that I should sleep in {SSh'silSping 
the daytime! that I should sleep in the midst of ^^^ 25 

) difficulty! that I should so indulge the flesh, as to iThess.5:7,8. 
use that rest for ease to my flesh, which the Lord 



82 THE PILGRIM'S PROGRESS J 

i 
of the Hill hath erected only for the relief of the ] 
spirits of Pilgrims! How many steps have I \ 

Num;i5:25. took in vain! (Thus it happened to Israel for \ 
their sin, they were sent back again by the way of 
the Red Sea) and I am made to tread those steps £ 
with sorrow, which I might have trod with delight, ' 
had it not been for this sinful sleep. How far 
might I have been on my way by this time! I j 
am made to tread those steps thrice over, which I \ 
needed not to have trod but once; yea now also i 
I am like to be benighted, for the day is almost 
spent. O that I had not slept! j 

Now by this time he was come to the Arbour ] 
again, where for awhile he sat down and wept; but 

Christian at last, as Christian would have it, looking sor- i 

Roll where he rowfully down under the Settle, there he espied i 
his Roll; the which he with trembling and haste 
catcht up, and put it into his bosom. But who 
can tell how joyful this man was when he had 
gotten his Roll again ! for this Roll was the assur- 2\ 
ance of his life and acceptance at the desired 
Haven. Therefore he laid it up in his bosom, i 
gave thanks to God for directing his eye to the ' 
place where it lay, and with joy and tears betook 
himself again to his Journey. But oh how nimbly 2j 
now did he go up the rest of the Hill ! Yet before 
he got up, the Sun went down upon Christian; 
and this made him again recall the vanity of ] 
his sleeping to his remembrance; and thus he 
again began to condole with himself. Ah thou si 
sinful sleep: how jar thy sake am I like to be be- , 



THE PILGRIM'S PROGRESS 83 

nighted in my Journey! I must ivalk tvithout the 
Sun, darkness must cover the path of my jeet, and 
I must hear the noise of doleful Creatures, because 
of my sinful sleep. Now also he remembered the 

3 story that Mistrust and Timorus told him of, how 
they were frighted with the sight of the Lions. 
Then said Christian to himself again, These 
beasts range in the night for their prey; and if they 
should meet with me in the dark, how should I 

) shift them? How should I escape being by them 
torn in pieces? Thus he went on his way. But 
while he was thus bewayling his unhappy mis- 
carriage, he lift up his eyes, and behold there was 
a very stately Palace before him, the name of 

3 which was Beautiful; and it stood just by the 
High-way side. 

So I saw in my Dream that he made haste and 
went forward, that if possible he might get Lodg- 
ing there. Now before he had gone far, he entered 

3 into a very narrow passage, which was about a 
furlong off of the Porter's lodge; and looking very 
narrowly before him as he went, he espied two 
Lions in the way. Now, thought he, I see the 
dangers that Mistrust and Timorus were driven 

5 back by. (The Lions were chained, but he saw 
not the chains.) Then he was afraid, and thought 
also himself to go back after them, for he thought 
nothing but death was before him : But the Porter 
at the lodge, whose name is Watchfid, perceiving Mark 13:34. 

that Christian made a halt as if he would go back, 
cried unto him, saying. Is thy strength so small? 



84 THE PILGRIM'S PROGRESS 

Fear not the Lions, for they are chained, and are i 
placed there for trial of faith where it is, and for I 
discovery of those that have none. Keep in the ' 
midst of the Path, and no hurt shall come unto 
thee.* t 

Then I saw that he went on, trembling for fear 
of the Lions, but taking good heed to the directions 
of the Porter; he heard them roar, but they did ^ 
him no harm. Then he clapt his hands, and went i 
on till he came and stood before the Gate where i 
the Porter was. Then said Christian to the 
Porter, Sir, what House is this? and may I lodge ' 
here to-night? The Porter answered, This House ] 
was built by the Lord of the Hill, and he built it 
for the relief and security of Pilgrims. The i 
Porter also asked whence he was, and whither 
he was going? i 

Chr. I am come from the City of Destruction, '. 
and am going to Mount Zion; but because the 
Sun is now set, I desire, if I may, to lodge here 2 
to-night. 

Por. What is your name? 1 

Chr. My name is now Christian, but my name | 
at the first was Graceless; I came of the race of 
Japhet, whom God w^ill perswade to dwell in the 2 
^•^=^^- Tents oiShem. 

Por. But how doth it happen that you come j 

so late? The Sun is set. 

* Difficulty is behind, Fear is before, ' 
Though he has got on the Hill, the Lions roar; 

A Christian man is never long at eare, j 

When one fright's gone, another doth him seize. \ 



THE PILGRIM'S PROGRESS 85 

Chr. I had been here sooner, but that, wretched 
man that I am ! I slept in the Arbour that stands 
on the Hill-side; nay, I had notwithstanding that 
been here much sooner, but that in my sleep I 

5 lost my Evidence, and came without it to the brow 
of the Hill; and then feeling for it, and finding it 
not, I was forced with sorrow of heart to go back 
to the place where I slept my sleep, where I found 
it, and now I am come. 

Por. Well, I will call out one of the Virgins of 
this place, who will, if she likes your talk, bring 
you in to the rest of the Family, according to the 
rules of the house. So Watchful the Porter rang 
a bell, at the sound of which came out of the door 

5 of the house, a grave and beautiful Damsel named 
Discretio7i, and asked why she was called. 

The Porter answered. This man is in a Journey 
from the City of Destruction to Mount ZAon, but 
being weary and benighted, he asked me if he 

) might lodge here to-night; so I told him I would 
call for thee, who, after discourse had with him, 
mayest do as seemeth thee good, even according 
to the Law of the House. 

Then she asked him whence he was, and 

> whither he was going; and he told her. She asked 
him also, how he got into the way; and he told her. 
Then she asked him, what he had seen and met 
with in the way; and he told her. And last she 
asked his name; so he said. It is Christian; and I 

) have so much the more a desire to lodge here to- 
night, because, by what I perceive, this place was 



86 THE PILGRIM'S PROGRESS ! 

built by the Lord of the Hill, for the relief and 
security of Pilgrims. So she smiled, but the water ' 
stood in her eyes ; and after a little pause, she said, ; 
I will call forth two or three more of the Family. I 
So she ran to the door, and called out Prudence, 5< 
Piety, and Charity, who after a little more dis- . 
course with him, had him in to the Family; and 
manv of them, meetino- him at the threshold of the 
house, said. Come in, thou blessed of the Lord; 
this house was built by the Lord of the Hill, on i' 
purpose to entertain such Pilgrims in. Then he 
bowed his head, and followed them into the house. 
So when he was come in and set down, they gave \ 
him something to drink, and consented together, ' 
that until supper was ready, some of them should ii 
have some particular discourse with Christian, 
for the best improvement of time; and they 
appointed Piety, and Prudence, and Char- < 
ity to discourse with him ; and thus they be- 
gan: 2i 
Piety discourses Piety. Come good Christian, since we have been \ 
so loving to you, to receive you into our house this ! 
night, let us, if perhaps we may better ourselves : 
thereby, talk with you of all things that have hap- 
pened to you in your Pilgrimage. 2i 

Chr. With a very good will, and I am glad that 
you are so well disposed. 

Piety. What moved you at first to betake your- \ 
self to a Pilgrim's life? 

Chr. I was driven out of my Native Country, si 
by a dreadful sound that was in mine ears, to wit, 



THE PILGRIM'S PROGRESS 87 

That unavoidable destruction did attend me, if EowChris- 

, tian was driven 

1 abode in that place where 1 was. out of his own 

n • T-» 1 T 1 • 1 Country. 

Fiety. iJut how did it happen that you came 
out of your Country this way? 
5 Chr. It was as God would have it; for when 1 
was under the fears of destruction, I did not know 
whither to go; but by chance there came a man, 
even to me, as I was trembling and weeping, whose 
name is Evangelist, and he directed me to the How he got 

. into the way 

10 Wicket-gate, which else I should never have found, to Sion. 

and so set me into the way that hath led me 

directly to this house. 

Piety. But did you not come by the House of 

the Interpreter f 
15 Chr. Yes, and did see such things there, the a rehearsal of 

^ what he saw 

remembrance of which will stick by me as long in the way. 
as I live; specially three things: to wit, How Christ 
in spite of Satan, maintains his work of Grace in 
the heart; how the Man had sinned himself quite 
IQ out of hopes of God s mercy; and also the Dream 
of him that thought in his sleep the day of Judge- 
ment was come. 

Piety. Why, did you hear him tell his Dream? 
Chr. Yes, and a dreadful one it was. I thought 
25 it made my heart ake as he was telling of it; but 
yet I am glad I heard it. 

Piety. Was that all that you saw at the house 
of the Interpreter? 

Chr. No, he took me and had me where he 

JO shewed me a stately Palace, and how the people 

were clad in Gold that were in it; and how there 



88 THE PILGRIM'S PROGRESS 



came a venturous man and cut his way through 
the armed men that stood in the door to keep him j 
out, and how he was bid to come in and win 
eternal Glory. Methought those things did 
ravish my heart; I could have stayed at that good 5 
man's house a twelve-month, but that I knew I ' 
had further to go. I 

Piety. And what saw you else in the way? 

Chr. Saw! Why, I went but a little further, 
and I saw one, as I thought in my mind, hang ic 
bleeding upon the Tree; and the very sight of him 
made my Burden fall off my back (for I groaned ' 
under a weary Burden), but then it fell down from 
off me. 'T was a strange thing to me, for I never 
saw such a thing before; yea, and while I stood \t 
looking up (for then I could not forbear looking) 
three Shining Ones came to me. One of them 
testified that my sins were forgiven me; another ' 
stript me of my Rags, and gave me this broidred 
Coat which you see; and the third set the Mark 2C 
which you see, in my forehead, and gave me this 
sealed Roll: (and with that he plucked it out of | 
his bosom.) \ 

Piety. But you saw more than this, did you 
not? 21 

Chr. The things that I have told you were the 
best; yet some other matters I saw, as namely I : 
saw three men. Simple, Sloth, and Presumption, 
lye asleep a little out of the way as I came, with 
Irons upon their heels; but do you think I could 3C 
awake them? I also saw Formalist and Hypoc- 



THE PILGRIM'S PROGRESS 89 

risie come tumbling ove/ the wall, to go, as they 
pretended, to Sion; but they were quickly lost; 
even as I myself did tell them, but they would not 
believe. But above all, I found it hard work to 
, get up this Hill, and as hard to come by the Lions' 
mouths; and truly if it had not been for the good 
man, the Porter that stands at the Gate, I do not 
know but that after all I might have gone back 
again; but now I thank God I am here, and I 

• thank you for receiving of me. 

Then Prudence thought good to ask him a few Prudence 

-,.,,. , discourses him, 

questions, and desired his answer to them. 

Prud. Do you not think sometimes of the 
Country. from whence you came? 

• Chr. Yes, but \v^ith much shame and detesta- Christian's 

f^f^ ^ . -ipipi thoughts of 

tion: iruly, it i had been mindiul oi that country his Native 
from whence I came out, I might have had 
opportunity to have returned; but now I desire ' " ' 
a better Country, that is, an Heavenly. 
» Prud. Do you not yet bear away with you some 
of the things that then you were conversant 
withal? 

Chr. Yes, but greatly against my will; espe- Christian 
cially my inward and carnal cogitations, with which with carnal 

11 . 1, 1^ , cogitations. 

\ all my countrymen, as well as myseii, were de- 
lighted; but now all those things are my grief; and 
might I but chuse mine own things, I would chuse 
never to think of those things more; but when I Christian's 

clioic6 

would be doing of that which is best, that which 

.., Rom. 7: 21. 

) IS worst IS with me. 

Prud, Do you not find sometimes, as if those , 



90 



THE PILGRIM'S PROGRESS 



IhriBtian'a 
widen hours. 



How Chris- 
tian gets 
power against 
his corruptions. 



Why Chris- 
tian would be 
at Mount Zion, 

Isa. 25: 8. 
Rev. 21:4. 



Charity 
discourses him. 



things were vanquished, which at other times are i 
your perplexity? i 

Chr. Yes, but that is seldom; but they are to 
me golden hours in which such things happen 
to me. t 

Prud. Can you remember by what means you 
find your annoyances at times, as if they were j 
vanquished? 

Chr. Yes, when I think what I saw at the Cross, ' 
that will do it; and when I look upon my broidered l 
Coat, that will do it; also when I look into the 
Roll that I carry in my bosom, that will do it; 
and when my thoughts wax warm about whither 
I am going, that will do it. 

Pnid. And what is it that makes you so desir- i 
ous to go to Mount Zion? 

Chr. Why, there I hope to see him alive that 
did hang dead on the Cross; and there I hope to 
be rid of all those things that to this day are in me 
an anoiance to me; there, they say, there is no 2 
death; and there I shall dwell with such Company 
as I like best. For to tell you truth, I love him i 
because I was by him eased of my Burden, and I 
I am weary of my inward sickness; I would fain 
be where I shall die no more, and with the Com- 2 
pany that shall continually cry, Holi/, Holy, Holy. 

Then said Charity to Christian, Have you a i 
family? Are you a married man? 

Chr. I have a Wife and four small Children. 

Char. And why did you not bring them along 31 
with vou? j 



THE PILGRIM'S PROGRESS 91 

Chi\ Then Christian wept, and said, Oh how 
willingly would I have done it, but they were all Christian' a 

'^ '^ . . . love to hia 

of them utterly averse to my going on Pilgrimage, ^i/e and 

Char. But you should have talked to them, and 
have endeavoured to have shewen them the danger 
of being behind. 

Chr. So I did, and told them also what God 
had shewed to me of the destruction of our City; Gen. 19:14. 
but I seemed to them as one that mocked, and 
they believed me not. 

Char. And did you pray to God that he would 
bless your counsel to them? 

Chr. Yes, and that with much affection; for 
you must think that my Wife and poor Children 
were very dear unto me. 

Char. But did you tell them of your own sor- 
row, and fear of destruction? For I suppose that 
destruction was visible enough to you? 

Chr. Yes, over, and over, and over. They 
might also see my fears in my countenanca, in Christian's 
my tears, and also in my trembling under the appre- perishing 

. PiTi 1 Til might be read 

hension ot the Judgment that did hang over our m his very 
heads; but all was not sufficient to prevail with 
them to come with me. 

Char. But what could they say for themselves, 
why they came not? 

Chr. Why, my Wife was afraid of losing this 
World, and my Children were given to the foolish The cause 

whv his Wifp 

Delights of youth: so what by one thing, and and Children 
what by another, they left me to wander in this with him." 
manner alone. 



92 



THE PILGRIM'S PROGRESS 



Christian's 
good conversa- 
tion before 
his Wife and 
ChUdren. 



1 John 3: 12. 



Christian 
clear of their 
blood if they 
perish. 

Ezek. 3: 19. 



What Chris- 
tian had to 
his supper. 



Their talk at 
8uw)er-time. 



Char. But did you not with your vain life, 
damp all that you by words used by way of per- , 
swasion to bring them away with you? 

Chr. Indeed I cannot commend my life; for 1 
I am conscious to myself of many failings therein : t 
I know also, that a man by his conversation may 
soon overthrow, what by argument or perswasion ] 
he doth labour to fasten upon others for their | 
good. Yet this I can say, I was very wary of 
giving them occasion, by any unseemly action, ] 
to make them averse to going on Pilgrim- 
age. Yea, for this very thing they would tell me 
I was too precise, and that I denied myself of i 
things (for their sakes) in which they saw no evil. 
Nay, I think I may say, that if Avhat they saw in ] 
me did hinder them, it w^as my great tenderness 
in sinning against God, or of doing any wrong to 
my Neighbour, 

Char, Indeed Cain hated his Brother, because '' 
his ow^n works were evil, and his Brother's right- 5 
eous; and if thy Wife and Children have been 
offended with thee for this, they thereby she^v 
themselves to be implacable to good, and thou j 
hast delivered thy soul from their blood. 

Now I saw in my Dream, that thus they sat i 
talking together until supper ^vas ready. So when , 
they had made ready, they sat down to meat. 
Now the Table was furnished with fat things, and \ 
with Wine that was well refined: and all their talk 
at the Table was about the LORD of the Hill; as i 
namely, about what HE had done, and w-herefore 



THE PILGRIM'S PROGRESS 93 

I 
HE did what HE did, and why HE had builded ] 

that House: and by what they said, I perceived i 

that he had been a great Warriour, and had fought ' 

with and slain him that had the power of Death, Heb.2:i4-i5. \ 

> but not without great danger to himself, which j 
made me love him the more. i 

For, as they said, and as I believe (said Christian) I 

he did it with the loss of much blood; but that 1 

which put Glory of Grace into all he did, was, j 

) that he did it out of pure love to his Country. i 

And besides, there were some of them of the ; 

Household that said they had seen and spoke with 
him since he did dye on the Cross ; and they have ; 

attested that they had it from his own lips, that he ; 

> is such a lover of poor Pilgrims, that the like is i 
not to be found from the East to the West. ^ 

They moreover gave aji instance of what they ' 

affirmed, and that was, Pie had stript himself of 
his glory, that he might do this for the Poor; and i 

I that they heard him say and affirm. That he would ] 

not dwell in the Mountain of Zion alone. They 
said moreover, that he had made many Pilgrims 
Princes, though by nature they were Beggars Christ makp 
born, and their original had been the Dung- Beggars. 

< hill. 1 Sam. 2:1 

Thus they discoursed together till late at night; 
and after they had committed themselves to their 
Lord for protection, they betook themselves to 
rest. The Pilgrim they laid in a large upper christian's 

11 1 • 1 1 , 1 xi r< Bed-chamber. 

I chamber, whose wmdow opened towards the bun- , 

rising, the name of the chamber was Peace, where i 



94 THE PILGRIM'S PROGRESS 

he slept till break of day; and then he awoke 
and sang, 

Where am I now? Is this the love and care 

Of Jesus for the men that Pilgrims are 

Thus to provide! That I should be forgiven! 5| 

And dwell already the next door to Heaven! ] 

So in the morning they all got up, and after j 
some more discourse, they told him that he should 
not depart till they had shewed him the Rarities 
Christian of that place. And first they had him into the ic 
study,*ln*d^ Study, where they shewed him Records of the 
what he saw greatest Antiquity; in which, as I remember my ; 
Dream, they shewed him first the Pedigree of the 
Ix)rd of the Hill, that he was the Son of the Ancient 
of Days, and came by an Eternal Generation, it 
Here also was more fully recorded the Acts .that i 
he had done, and the names of many hundreds 
that he had taken into his service; and how he 
had placed them in such Habitations that could 
neither by length of Days, nor decaies of Nature, 2( 
be dissolved. 

Then they read to him some of the worthy Acts 
that some of his Servants had done: as, how they 
had subdued Kingdoms, wrought Righteousness, 
obtained Promises, stopped the mouths of Lions, 2^ 
quenched the violence of Fire, escaped the edge 
of the Sword ; out of weakness were made strong, i 
Heb.ii:33. 34. waxed valiant in fight, and turned to flight the 
Armies of the Aliens. 

Then they read again in another part of the 3( 
Records of the house, where it was shewed how 



THE PILGRIM'S PROGRESS 95 

willing their Lord was to receive into his favour 
any, even any, though they in time past had 
offered great affronts to his Person and proceed- 
ings. Here also were several other Histories of 

» many other famous things, of all which Christian 
had a view; as of things both Ancient and Modern; 
together with Prophecies and Predictions of 
things that have their certain accomplishment, 
both to the dread and amazement of Enemies, 

» and the comfort and solace of Pilgrims. 

The next day they took him and had him into 
the Armory, where they shewed him all manner Christian 
of Furniture, which their Lord had provided for Armory. 
Pilgrims, as Sword, Shield, Helmet, Brestplate, 

> All-prayer, and Shooes that would not wear out. 
And there was enough of this to harness out as 
many men for the service of their Ix)rd as there 
be Stars in the Heaven for multitude. 

They also shewed him some of the Engines 

I with which some of his Servants had done won- Christian is 

Tt\ti(\& to SG6 

derful things. They shewed him Moses' Rod; Ancient things. 
the Hammer and Nail with which Jael slew Sis- 
era; the Pitchers, Trumpets, and Lamps too, with 
which Gideon put to flight the Armies of Midian. 

i Then they shewed him the Oxes goad wherewith 
Shamger slew six hundred men. They shewed 
him also the Jaw-bone with which Samson did 
such mighty feats. They shewed him moreover 
the Sling and Stone with which David slew Goliah 

I of Gath; and the Sword also with which their 
Lord will kill the Man of Sin, in the day that he 



96 



THE PILGRIM'S PROGRESS 



Christian 
shewed the 
Delectable 
Mountains. 



shall rise up to the prey. They shewed him besides ] 
many excellent things, with which Christian was i 
much delighted. This done, they w^ent to their i 
rest again. \ 

Then I saw in my Dream, that on the morrow 5i 
he got up to go forwards, but they desired him 
to stay till the next day also ; and then, said they, 
we will (if the day be clear) shew you the Delec- 
table Mountains, which, they said, would yet 
further add to his comfort, because they were k 
nearer the desired Haven then the place where at 
present he was. So he consented and staid. | 
When the morning was up, they had him to 
Isa. 33:16. 17. the top of the House, and bid him look South; so 

he did: and behold at a great distance he saw a h 
most pleasant Mountainous Country, beautified i 
with Woods, Vinyards, Fruits of all sorts. Flowers i 
also; Springs and Fountains, very delectable to 
behold. Then he asked the name of the Country. 
They said it was ImmanueVs Land; and it is as 2i 
common, said they, as this Hill is, to and for all 
the Pilgrims. And when thou comest there, from ] 
thence, said they, thou mayest see to the gate of i 
the Coelestial City, as the Shepheards that live 
there will make appear. 2 

Now he bethought himself of setting forward, 
and they were willing he should: but first, said 
they let us go again into the Armory. So they 
did; and when they came there, they harnessed 
him from head to foot with what was of proof, 3 
lest perhaps he should meet -with assaults in j 



Christian 
seta forward, 



THE PILGRIM'S PROGRESS 97 

the way.* He being therefore thus acoutred, Christian 
walketh out with his friends to the Gate, and there armed. 
he asked the Porter if he saw any Pilgrims pass 
by. Then the Porter answered, Yes. 

Chr. Pray, did you know him? 

Por. I asked his name, and he told me it was 
Faithful 

Chr. O, said Christian, I know him; he is my 
Townsman, my near Neighbour, he comes from 
the place where I was born. How far do you 
think he may be before? 

Por. He has got by this time below the 
Hill. 

Chr. Well, said Christian, ejood Porter, the ^owChris- 

' V ^ . tian and the 

Lord be with thee, and add to all thv blessinc^s Porter greet 

^ at parting. 

much increase, for the kindness that thou hast 
shewed to me. 

Then he began to go forward; but Discretion, 
Piety, Charity, and Prudence, would accompany 
him down to the foot of the Hill. So they went 
on together, reiterating their former discourses, 
till they came to go down the Hill. Then said 
Christian, As it was difficult coming up, so (so 
far as I can see) it is dangerous going down. Yes, 
said Prudence, so it is, for it is an hard matter for The VaUey of 

1 TT 11 P XX -T ' Humiliation. 

a man to go down into the Valley ot Humiliation, 
as thou art now, and to catch no slip by the way; 



* Whilst Christian is among his godly friends, 
Their golden mouths make him sufficient mends 
For all his griefs; and when they let him go, 
He's clad with northern steel from top to toe. 



THE PILGRIM'S PROGRESS 



Christian has 
no armour for 
his back. 



Christian's 
rfsolutiop an 
the approach 
of Apollyon. 



therefore, said they, are we come out to accom- j 
pany thee down the Hill. So he began to go 
down, but very warily; yet he caught a slip or two. 

Then I saw in my Dream that these good Com- 
panions, when Christian was gone down to the 5^ 
bottom of the Hill, gave him a loaf of Bread, a 
bottle of AYine, and a cluster of Raisins; and then 
he went on his way. 

But now, in this Valley of Humiliation, poor 
Christian was put hard up to it; for he had gone i! 
but a little way, before he espied a foul Fiend 
coming; over the field to meet him; his name is I 
Apollyon. Then did Christian begin to be afraid, ! 
and to cast in his mind whether to go back or to 
stand his ground. But he considered again that i 
he had. no Armour for his back, and therefore \ 
thought that to turn the back to him might give ; 
him greater advantage with ease to pierce him 
with his Darts. Therefore he resolved to venture 
and stand his ground. For, thought he, had I 2 
no more in mine eye then the saving of my life, 
'twould be the best way to stand. i 

So he went on, and Aj)ollyon met him. Now ; 
the Monster was hideous to behold; he was 
cloathed with scales like a Fish (and they are his 2 
pride); he had wings like a Dragon, feet like a , 
Bear, and out of his belly came Fire and Smoke; i 
and his mouth was as the mouth of a Lion. When j 
he was come up to Christian, he beheld him with 
a disdainful countenance, and thus began to 3i 
question with him. 



THE PILGRIM'S PROGRESS 99 

Apol. Whence come you? and whither are you 
bound? 

Chr. I am come from the City of Destruction, 
which is the place of all evil, and am going to the 
» City oi,Zion. 

Apol. By this I perceive thou art one of my Discourse 

ni« i» /-^ ' • IT betwixt 

bubjects, tor all that Country is mme, and I am Christian 

1 -r» • 1 /^ 1 p • TT • • 1 and Apollyon. 

the rrmce and God ot it. How is it then that 
thou hast run away from thy King? Were it not 

) that I hope thou maiest do me more service, I 

would strike thee now at one blow to the ground. 

Chr. I was born indeed in your dominions, but 

your service was hard, and your wages such as a Rom. 6:23. 

man could not live on, for the Wages of Sin is 

* death; therefore when I was come to years, I did 
as other considerate persons do, look out, if per- 
haps I might mend myself. Apoliyoris 

Apol. There is no Prince that will thus lightly 
lose iiis Subjects, neither will I as yet lose thee: 

I but since thou complainest of 'thy service and 
wages, be content to go back; what our Country 
will afford, I do here promise to give thee. 

Chr. But I have let myself to another, even to 
the King of Princes, and how can I with fairness 

; go back with thee? 

Apol. Thou hast done in this, according to the Apoiiyon 
Proverb, changed a bad for a worse; but it is ordi- Christ's 

service 

nary for those that have professed themselves his 
Servants, after a while to give him the slip, and 
I return again to me: do thou so too, and all shall 
be well. 



100 



IHE PILGRIM'S PROGRESS 



Apollyon 
pretends to 
be merciful. 



Apollyon 

pleads the 
grievous ends 
of Christians, 
to diss>vade 
Christian 
from persisting 
in his way. 



Chr. I have given him my faith, and sworn my \ 
Allegiance to him; how then can I go back from I 
this, and not be hanged as a Traitor? i 

Apol. Thou didest the same to me, and yet I 
am willing to pass by all, if now thou wilt turn 5 i 
again and go back. ; 

Chr. What T promised thee was in my nonage; 
and besides, I count that the Prince under whose 
Banner now I stand is able to absolve me; yea, 
and to pardon also what I did as to my compli- lo 
ance with thee; and besides, O thou destroying 
Apollyon, to speak truth, I like his Service, his j 
Wages, his Servants, his Government, his Com- 
pany and Country, better than thine; and there- 
fore leave off to perswade me further; I am his is 
Servant, and I will follow him. , 

Apol. Consider again when thou art in cool ; 
blood, what thou art like to meet with in the way j 
that thou goest. Thou knowest that for the most ' 
part, his Servants come to an ill end, because they 20 
are transgressors against me and my ways. How 
many of them have been put to shameful deaths; 
and besides, thou countest his service better than J 
mine, whereas he never came yet from the place ' 
where he is to deliver any that served him out of 25 
our hands; but as for me, how many times, as 
all the World very well knows, have T delivered, 1 
either by power or fraud, those that liave faith- i 
fully served me, from him and his, though taken 
by them; and so 1 will deliver thee. 30 

Chr. His forbearing at present to deliver them 



THE PILGRIM'S PROGRESS 101 

; on purpose to try their love, whether they will 
leave to him to the end; and as for the ill end 
lou say est they come to, that is most glorious in 
leir account; for, for present deliverance, they 
o not much expect it, for they stay for their 
rlory, and then they shall have it, when their 
'rince comes in his and the Glory of the Angels. 

Apol. Thou hast already been unfaithful in 
ly service to him, and how dost thou think to 
gceive wages of him? 

Chr. Wherein, O ApoUyon, have I been un- 
lithful to him? 

Apol. Thou didst faint at first setting out, when Apoiiyon 

Dlcticis 

iiou wast almost choked in the Gulf of Dispond; ChHs/ian's 
bou didest attempt wrong ways to be rid of thy against him. 
Jurden, whereas thou shouldest have stayed till 
ly Prince had taken it off; thou didst sinfully sleep 
nd lose thy choice thing; thou wast also almost 
erswaded to go back, at the sight of the IJons; 
nd when thou talkest of thy Journey, and of what 
lou hast heard and seen, thou art inwardly desir- 
us of vainglory in all that thou sayest or doest. 

Chr. All this is true, and much more which 
lOu hast left out; but the Prince whom I serve 
nd honour is merciful, and ready to forgive; but 
esides, these infirmities possessed me in thy 
'ountry, for there I sucked them in, and I have 
roaned under them, been sorry for them, and 
ave obtained pardon of my Prince. 

Apol. Then ApoUyon broke out into a griev- 
us rage, saying, I am an enemy to this Prince; 



102 



THE PILGRIM'S PROGRESS 



Apollyon in 
a rage falls 
upon 
Christian. 



Christian 
wounded in 
his under- 
standing 
faith, and 
conversation. 



I hate his Person, his Laws, and People; I am 
come out on purpose to withstand thee. ! 

Chr. Apollyon, beware what you do, for I am j 
in the King's High-way, the way of HoUness, 
therefore take heed to yourself. 

Apol. Then Apollyon strodled quite over thei 
whole breadth of the way, and said, I am void of i 
fear in this matter, prepare thyself to dye; for l\ 
swear by my infernal Den, that thou shalt go no 
further; here will 1 spill thy soul. 

And with that he threw a flaming Dart at his, 
brest, but Christian had a Shield in his hand, with! 
which he caught it, and so prevented the danger! 
of that. ' 

Then did Christian draw, for he saw 'twas time 
to bestir him: and Apollyon as fast made at him,, 
throwing Darts as thick as Hail ; by the which, | 
notwithstanding all that Christian could do to; 
avoid it, Apollyon wounded him in his head, hisi 
hand, and foot. This made Christian give aj 
little back; Apollyon therefore followed his workj 
amain, and Christian again took courage, and i 
resisted as manfully as he could. This sore Com- \ 
bat lasted for above half a day, even till Christian 
was almost quite spent. For you must know that ' 
Christian, by reason of his wounds, must needs ' 
grow weaker and weaker. 

Then Apollyon espying his opportunity, began 
to gather up close to Christian, and wrestling 
with him, gave him a dreadful fall ; and with that ; 
Christian s Sword flew out of his hand. Then 



THE PILGRIM'S PROGRESS 103 

laid Apollyoriy I am sure of thee now: and with that ApoUyon 
le had almost prest him to death, so that Chris- to the ground 
ian began to despair of life. But as God would 
lave it, while ApoUyon was fetching of his last 
)low, thereby to make a full end of this good Man, 
Christian nimbly reached out his hand for his 
)Word, and caught it, saying. Re Joyce not against Mic. 7:8. 
ne, O mine Enemy! ivhen I fall I shall arise; and 
viih that gave him a deadly thrust, which made 
lim give back, as one that had received his mortal 
^ound: Christian perceiving that, made at him 
gain saying, Nay, in all these things we are more ChrisHarCa 
han Conquerours through him that loved us. And Apoiiyon. 
k^ith that ApoUyon spread forth his Dragon's Rom. 8:37. 
k^ings, and sped him away, that Christian for a 
eason saw him no more.* 

In this Combat no man can imagine, unless he 
ad seen and heard as I did, what yelling and a brief relation 
ideous roaring ApoUyon made all the time of the by the 
ght; he spake like a Dragon: and on the other 
ide, what sighs and groans brast from Christian s 
eart. I never saw him all the while give so much 
s one pleasant look, till he perceived he had 
'ounded ApoUyon with his two-edged Sword; 
len indeed he did smile, and look upward; but 
was the dreadfullest sight that ever I saw. 

So when the Battel was over. Christian said, I Christian 

gives God 



* A more unequal match can hardly be: 
Christian must fight an Angel; but you see 
The Valiant Man by handling Sword and Shield 
Doth make him, tho' a Dragon, quit the field. 



thanks for 
deliverance. 



104 



THE PILGRIM'S PROGRESS 



Christian 
goes on his 
Journey with 
his Sword 
drawn in his 
band. 



The Valley of 
the Shadow 
of Death. 



Jer. 2: 6. 



will here give thanks to him that hath delivered] 
me out of the mouth of the Lion, to him that did i 
help me against Apollyon. And so he did, saying, 

Great Beelzebub, the Captain of this Fiend, 

Design'd my ruin; therefore to this end 

He sent him harnest out; and he with rage j 

That hellish was, did fiercely me ingage: ' 

But blessed Michael helped me, and I 

By dint of Sword did quickly make him fiy. : 

Therefore to him let me give lasting praise, \ 

And thank and bless his holy name always. ' 

Then there came to him an hand, with some of, 
the leaves of the Tree of Life, the which Christiani 
took, and applyed to the wounds that he had! 
received in the Battel, and was healed immedi-j 
ately. He also sat down in that place to eati 
Bread, and to drink of the Bottle that was given| 
him a little before; so being refreshed, he addressed i 
himself to his Journey, with his Sword drawn in 
his hand; for he said, I know not but some otherj 
Enemy may be at hand. But he met with no 
other affront from Apollyon quite through thisi 
Valley. ! 

Now at the end of this Valley was anotherJ 
called the Valley of the Shadoiv of Death, and! 
Christian must needs go through it, because thei 
way to the Coelestial City lay through the midst of 
it. Now, this Valley is a very solitary place. The| 
Prophet Jeremiah thus describes it: A Wilderness^ 
a land of Desarts and of Pits, a land of drought, and 
of the Shadow of Death, a land that no man (but 



I 

THE PILGRIM'S PROGRESS 105 ] 

Christian) passeth through, and where no man \ 

welt. I 

Now here Christian was worse put to it than i 

I his fight with Apollyon, as by the sequel you i 

lall see. '■ 

I saw then in my Dream, that when Christian The Children 
as got to the borders of the Shadow of Death, go back. 
lere met him two men, Children of them that Numb. 13: 32. i 

rought up an evil report of the good Land, making 1 

ast to go back; to whom Christian spake as 
►Hows. 

Chr. Whither are you going? 

Men. They said, Back, back; and we would 
ive you to do so too, if either life or peace is 
rized by you. ' 

Chr. Why, what 's the matter? said Christian. 

Men. Matter! said they; we were going that 
ay as you are going, and went as far as we durst; ' 

id indeed we were almost past coming back; for ; 

id we gone a little further, we had not been here 
• bring the news to thee. 

Chr. But what have you met with? said Chris- Ps. 44:i9. 

•^ Ps. 107: 10. i 

2n. i 

Men. Why we were almost in the Valley of the 

hadow of Death; but that by good hap we looked i 

3fore us, and saw the danger before we came > 

. it. i 

Chr. But what have you seen? said Christian. j 

Me7i. Seen! Why, the Valley itself, which is ! 

J dark as pitch; we also saw there the Hobgob- ; 

ns, Satyrs, and Dragons of the Pit ; we heard also 



106 THE PILGRIM'S PROGRESS ; 

in that Valley a continual howling and yelling, as 
of a people under unutterable misery, who there 
sat bound in affliction and irons; and over that Val- 
ley hangs the discouraging clouds of Confusion; 
Death also doth always spread his wings over it.j 

Job 3 5 In a word, it is every whit dreadful, being utterly 

without Order. 

Chr. Then said Christian, 1 perceive not yet,l 
by what you have said, but that this is my way toi 

Jer. ?: 6. the desircd Haven. | 

Men. Be it thy way; we will not chuse it forj 
ours. 

So they parted, and Christian went on his way,N 
but still with his Sword drawn in his hand, for! 
fear lest he should be assaulted. 

I saw then in my Dream, so far as this Valley i 
reached, there was on the right hand a very deep I 

Ps.69-14. Ditch; that Ditch is it into which the blind have, 
led the blind in all ages, and have both there' 
miserably perished. Again, behold on the left' 
hand there was a very dangerous Quag, into which, 
if even a good Man falls, he can find no bottom - 
for his foot to stand on. Into that Quag King 
David once did fall, and had no doubt therein' 
been smothered, had not he that is able pluckt 
him out. 

The path-way was here also exceeding narrow, j 
and therefore good Christian was the more put 
to it; for when he sought in the dark to shun the i 
ditch on the one hand, he was ready to tip over ' 
into the mire on the other; also when he sought to 



THE PILGRIM'S PROGRESS 107 

jscape the mire, without great carefulness he 
;vould be ready to fall into the ditch. Thus he 
,vent on, and I heard him here sigh bitterly; for, 
resides the dangers mentioned above, the path- 
way was here so dark, that ofttimes, when he lift 
ip his foot to set forward, he knew not where, or 
jpon what he should set it next. 

About the midst of this Valley, I perceived the 
nouth of Hell to be, and it stood also hard by the 
vayside.* Now thought Christian, what shall 
L do? And ever and anon the flame and smoke 
vould come out in such abundance, with sparks 
md hideous noises (things that cared not for 
Christian s Sword, as did Apollyon before) that 
le was forced to put up his Sword, and betake 
limself to another weapon, called All-prayer. Eph. 6:18. 
50 he cried in my hearing, O Lord I beseech thee 
leliver my Soul. Thus he went on a great while, 
^et still the flames would be reaching towards 
lim: Also he heard doleful voices, and rushings 
and fro, so that sometimes he thought he should 
3e torn in pieces, or trodden down like mire in 
;he Streets. This frightful sight was seen, and 
;hese dreadful noises were heard by him for 
several miles together; and coming to a place 
vhere he thought he heard a company of Fiends 
3oming forward to meet him, he stopt, and began 



* Poor man! where art thou now? Thy Day is Night. 
Good man be not cast down, thou yet art right: 
Thy way to Heaven hes by the gates of Hell ; 
Cheer up, hold out, with thee it shall go well. 



Ps. 116: 4. 



108 



THE PILGRIM'S PROGRESS 



Christian 
put to a 
stand, but for 
a while. 



Christian 
made believe 
that he spake 
blasphemies, 
when 't was 
Satan that 
suggested 
them into his 
mind. 



Ps. 23: 4. 



to muse what he had best to do. Sometimes he \ 
had half a thought to go back; then again he \ 
thought he might be half way through the Valley; ; 
he remembered also how he had already van- 
quished many a danger, and that the danger of t 
going back might be much more than for to go 
forward ; so he resolved to go on. Yet the Fiends 
seemed to come nearer and nearer; but when they \ 
were come even almost at him, he cried out with ' 
a most vehement voice, I will ivalk in the strength ^ 
of the Lord God; so they gave back, and came no 
further. ' 

One thing I would not let slip; I took notice 
that now poor Christian was so confounded, that 
he did not know his own voice; and thus I per- l 
ceived it: Just when he was come over against the 
mouth of the burning Pit, one of the wicked j 
ones got behind him, and stept up softly to him, \ 
and whisperingly suggested many grievous blas- 
phemies to him, which he verily thought had pro- 2 
ceeded from his own mind. This put Christian 
more to it than anything that he met with before, , 
even to think that he should now blaspheme him I 
that he loved so much before; yet, could he have i 
helped it, he would not have done it; but he had 2 
not the discretion neither to stop his ears, nor to 
know from whence those blasphemies came. 

When Christian had travelled in this disconso- ; 
late condition some considerable time, he thought 
he heard the voice of a man, as going before him, 3 
saying. Though I walk through the Valley of the 



THE PILGRIM'S PROGRESS 109 

Shadow of Death, I ivill fear none ill, for thou art 
with me. 

Then was he glad, and that for these reasons: 

First, Because he gathered from thence, that 
5 some who feared God were in this Valley as well 
as himself. 

Secondly, For that he perceived God was with Job 9: lo. 
them, though in that dark and dismal state; and 
why not, thought he, with me? though by reason 
10 of the impediment that attends this place, I can- 
not perceive it. 

Thirdly, For that he hoped, could he overtake 
them, to have company by and by. So he went 
on, and called to him that was before; but he 
15 knew not what to answer, for that he also thought 
himself to be alone. And by and by the day 
broke; then said Christian, He hath turned the Amos 5: 8. 
Shadow of Death into dhe morning. 

Now morning being come, he looked back, not Christian 

. 1 1 T 1 p ^^^ ^* break 

20 out of desire to return, but to see, by the light ot of day. 
the day, what hazards he had gone through in 
the dark. So he saw more perfectly the Ditch 
that was on the one hand, and the Quag that was 
on the other; also how narrow the way was which 

25 led betwixt them both; also now he saw the Hob- 
goblins, and Satyrs, and Dragons of the Pit, but 
all afar off; for after break of day, they came not 
nigh; yet they were discovered to him, according 
to that which is written. He discovereth deep Job 12: 22. 

30 things out of darkness, and hringeth out to light 
the Shadow of Death. 



THE PILGRIM'S PROGRESS 



Now was Christiaii much affected with his 
deliverance from all the dangers of his solitary 
way; which dangers, though he feared them more 
before, yet he saw them more clearly now, because 
the light of the day made them conspicuous to 5 
him. And about this time the Sun was rising, 
and this was another mercy to Chrisiian; for you 
must note, that tho' the first part of the Valley of 
the Shadow of Death was dangerous, yet this 
second part which he was yet to go was, if pos- ic 
sible, far more dangerous : for from the place where 
he now stood, even to the end of the Valley, the 
way was all along set so full of Snares, Traps, 
Gins, and Nets here, and so full of Pits, Pitfalls, 
deep Holes, and Shelvings down there, that had 15 
it now been dark, as it was when he came the first 
part of the way, had he had a thousand souls, 
they had in reason been cast away; but as I said, 
just now the Sun was rising. Then said he, His 
candle shineth on my head, and by his light I go 20 
through darkness. 

In this light therefore he came to the end of 
the Valley. Now I saw in my Dream, that at the 
end of this Valley lay blood, bones, ashes, and 
mangled bodies of men, even of Pilgrims that had 25 
gone this way formerly; and while I was musing 
what should be the reason, I espied a little before 
me a Cave, where two Giants, Pope and Pagan, 
dwelt in old time; by whose power and tyranny the 
men whose bones, blood, ashes, d'C. lay there, 30 
were cruelly put to death. But by this place 



THE PILGRIM'S PROGRESS 111 

Christian went without much danger, whereat I 
somewhat wondered; but I have learnt since, that 
Pagan has been dead many a day; and as for the 
other, though he be yet alive, he is by reason of 
5 age, and also of the many shrewd brushes that 
he met with in his younger dayes, grown so crazy, 
and stiff in his joynts, that he can now do little 
more than sit in his Cave's mouth, grinning at 
Pilgrims as they go by, and biting his nails, be- 

10 cause he cannot come at them. 

So I saw that Christian went on his way; yet 
at the sight of the Old Man that sat in the mouth 
of the Cave, he could not tell what to think, 
specially because he spake to him, though he 

15 could not go after him, saying. You will never 
mend till more of you be burned. But he held 
his peace, and set a good face on't, and so went 
by and catcht no hurt". Then sang Christian, 

O world of wonders! (I can say no less) 
20 That I should be preserv'd in that distress 
That I have met with here! O blessed bee 
That hand that from it hath delivered me! 

Dangers in darkness, Devils, Hell, and Sin, 
Did compass me, while I this Vale was in: 
25 Yea, Snares, and Pits, and Traps, and Nets did lie 
My path about, that worthless silly I 
Might have been catch't, intangled, and cast down; 
But since I live, let Jesus wear the Crown. 

Now as Christian went on his way, he came to 

30 a little ascent, which was cast up on purpose that 

Pilgrims might see before them. Up there there- 



THE PILGRIM'S PROGRESS 



fore Christian went, and looking forward, he saw 
Faithful before him, upon his Journey. Then 
said Christian aloud. Ho, ho, So-ho; stay, and I 
will be your Companion. At that Faithful looked 
behind him; to whom Christian cried again. Stay 5 
stay, till I come up to you. But Faithful answered. 
No, I am upon my life, and the Avenger of Blood 
is behind me. 

At this Christian was somewhat moved, and 
putting to all his strength, he quickly got up with lo 
Faithful, and did also overrun him, so the last 
was first. Then did Christian vain-gloriously 
smile, because he had gotten the start of his 
Brother; but not taking good heed to his feet, he 
suddenly stumbled and fell, and could not rise 15 
again, until Faithful came up to help him. 

Then I saw in my Dream they went very-lovingly 
on together, and had sweet discourse of all things 
that had happened to them in their Pilgrimage; 
and thus Christian began. 20 

Chr. My honored and well beloved Brother 
Faithful, I am glad that I have overtaken you; 
and that God has so tempered our spirits, that we 
can walk as Companions in this so pleasant a path. 

Faith. I had thought, dear Friend, to have had 25 
your company quite from our Town; but you did 
get the start of me, wherefore I was forced to 
come thus much of the way alone. 

Chr. How long did you stay m the City of 
Destruction, before you set out after me on your 30 
Pilgrimage? 



THE PILGRIM'S PROGRES& 113 

Faith. Till I could stay no longer; for there was 
great talk presently after you were gone out, that Their talk 

^ ^. ,, . , . • , -o- P about the 

our City would in short time with l^ire irom Country 
Heaven be burned down to the ground. they came. 

5 Chr. AVhat, did your Neighbours talk so? 
Faith. Yes, 'twas for a while in everybody's 
mouth. 

Chr. What, and did no more of them but you 
come out to escape the danger? 
10 Faith. Though there was, as I said, a great 
talk thereabout, yet I do not think they did firmly 
believe it. For in the heat of the discourse, I 
heard some of them deridingly speak of you and 
of your desperate Journey, (for so they called this 
15 your Pilgrimage) but I did believe, and do still, 
that the end of our City will be with Fire and 
Brimstone from above; and therefore I have 
made mine escape. 

Chr. Did you hear no talk of Neighbour 
20 Pliable f 

Faith. Yes, Christian, I heard that he followed 

you till he came at the Slough of Dispond, where, 

as some said, he fell in ; but he would not be known 

to have so done; but I am sure he was soundly 

25 bedabbled with that kind of dirt. 

Chr. And what said the Neighbours to him? 

Faith. He hath since his going back been had now Pliable 

greatly in derision, and that among all sorts of of when he 

people; some do mock and despise him, and scarce 

30 will any set him on work. He is now seven times 

worse then if he had never gone out of the City, 



THE PILGRIM'S PROGRESS 

Chr. But why should they be so set against 
him, since they also despise the way that he for- 
sook? 

Faith. Oh, they say, Hano- him, he is a Turn- 
coat, he was not true to his profession: I think 5 
God has stirred up even his Enemies to hiss at 
him, and make him a Proverb, because he hath 
forsaken the way. 

Ckr. Had you no talk with him before you 
came out? lo 

Faith. I met him once in the Streets, but he 
leered away on the other side, as one ashamed of 
what he had done; so I spake not to him. 

Chr. Well, at my first setting out, I had hopes 
of that Man; but now I fear he will perish in 15 
the overthrow of the City, for it is happened to 
him according "to the true Proverb, The Dog is 
turned to his Vomit again, and the Sow that was 
washed to her icalloicing in the Mire. 

Faith. They are my fears of him too; but who 20 
can hinder that which will be? 

Chr. Well, Neighbour Faithful, said Christian y 
let us leave him, and talk of things that more 
immediately concern ourselves. Tell me now, 
what you have met with in the way as you came; 25 
for I know you have met with some things, or 
else it may be writ for a wonder. 

Faith. I escaped the Slough that I perceive 
you fell into, and got up to the Gate without 
that danger; only I met with one whose name was 30 
Wanton, that had like to have done me a mischief. 



THE PILGRIMS PROGRESS 115 

Chr. 'Twas well you escaped her Net; Joseph 
was hard put to it by her, and he escaped her as Gen. 39: ii, 
you did; but it had like to have cost him his life. 
But what did she do to you? 
5 Faith. You cannot think (but that you know 
something) what a flattering tongue she had; she 
lay at me hard to turn aside with her, promising 
me all manner of content. 

Chr. Nay, she did not promise you the con- 
10 tent of a good conscience. 

Faith. You know what I mean, all carnal and 
fleshly content. 

Chr. Thank God you have escaped her. The Prov. 22: 14. 
abhorred of the Lord shall fall into her Ditch. 
15 Faith. Nay, I know not whether I did wholly 
escape her or no. 

Chr. Why, I tro you did not consent to her 
desires? 

Faith. No, not to defile myself; for T remem- 
20 bred an old writing that I had seen, which saith, Prov. 5:5. 
Her steps take hold of Hell. So I shut mine eyes, job. 31: i. 
because I would not be bewitched with her looks : 
then she railed on me, and I went my way. 

Chr. Did you meet with no other assault as 
25 you came? 

Faith. When I came to the foot of the Hill 
called Difficulty, I met with a very aged Man, 
who asked me. What I was, and whither houndf 
1 told him, That I was a Pilgrim, going to the 
30 Coelestial City. Then said the old man, Thou He is assaulted 
lookest like an honest fellow; wilt thou be content First. 



THE riLGRIM'S PROGRESS 

to dwell with me for the wages that I shall give 
thee? Then I asked him his name, and where 
he dwelt? He said his name was Adam the First, 
and I dwell in the Town of Deceit. I asked him 
then, What was his work? and what the wages that 5 
he would give? He told me, That his work was 
many delights; and his wages, that I shoidd he 
his Heir at last. I further asked him. What House 
he kept, and what other Servants he had? So he 
told me, That his House was maintained with all 10 
the dainties in the world; and that his Servants 
were those of his own begetting. Then I asked 
how many Children he had? He said that he 
had but three Daughters: The Lust of the Flesh, 
The Lust of the Eyes, and The Pride of Life, and 15 
that I should marry them all if I would. Then 
I asked how long time he would have me live with 
him? And he told me. As long as he lived him- 
self. 

Chr. Well, and what conclusion came the old 20 
Man and you to at last? 

Faith. Why, at first, I felt myself somewhat 
inclinable to go with the ]Man, for I thought he 
spake very fair; but looking in his forehead, as I 
talked with him, I saw there written, Put off the 25 
Old Mail with his deeds. 

Chr. And how then? 

Faith. Then it came burning hot into my mind, 
whatever he said, and however he flattered, when 
he got me home to his House, he would sell me for 30 
a Slave. So I bid him forbear to talk, for I would 



THE PILGRIM'S PROGRESS 117 ! 

not come near the door of his House. Then he ; 

reviled me, and told me that he would send such '\ 

a one after me, that should make my way j 

bitter to my Soul. So I turned to go away from j 

him; but just as I turned myself to go thence, I ' 

felt him take hold of my flesh, and give me such a 

deadly twitch back, that I thought he had pull'd 

part of me after himself. This made me cry, O Rom. 7: 24. \ 

wretched Man! So I went on my way up the 

Hill. 

Now when I had got about halfway up, I looked 
behind me, and saw one coming after me, swift 
as the wind; so he overtook me just about the 
place where the Settle stands. 

Chr. Just there, said Christian, did I sit down . 

to rest me; but being overcome with sleep, I there ' 

lost this Roll out of my bosom. 

Faith. But, good Brother, hear me out. So 
soon as the man overtook me, he was but a word { 

and a blow, for down he knockt me, and laid me \ 

for dead. But when T was a little come to my- 
self again, I asked him wherefore he served me so? ] 
He said. Because of my secret inclining to Adam '\ 
the First: and with that he strook me another ! 
deadly blow on the brest, and beat me down 1 
backward, so I lay at his foot as dead as before. j 
So when I came to myself again I cried him mercy; I 
but he said, I know not how to shew mercy; and 
with that knocked me down again. He had j 
doubtless made an end of me, but that one came j 
by, and bid him forbear. \ 



118 



THE PILGRIM'S PROGRESS 



The temper 
oiMoaes. 



Faithful 
assaulted by 
Discontent. 



Chr. Who was that that bid him forbear? j 

Faith. I did not know him at first, but as he 
went by, I perceived the holes in his hands and 
in his side; then I concluded that he was our Lord. \ 
So I went up the Hill. 5 ; 

Chr. That Man that overtook you was Moses. 
He spareth none, neither knoweth he how to shew 
mercy to those that transirress his I^aw. , 

Faith. I know it very well; it was not the first 
time that he has met with me. 'Twas he that lo 
came to me when I dwelt securely at home, and ; 
that told me. He would burn my house over my i 
head if I staid there. 

Chr. But did you not see the house that stood , 
there on the top of that Hill, on the side of which isi 
Moses met you? 

Faith. Yes, and the Lions too, before I came ' 
at it: but for the Lions, I think they were asleep, ; 
for it was about Noon ; and because I had so much j 
of the day before me, I passed by the Porter, and 2(^ 
came down the Hill. ' 

Chr. He told me indeed that he saw you go by, ' 
but I wish you had called at the House, for they i 
would have shewed you so many Rarities, that you i 
would scarce have forgot them to the day of your 25; 
death. But pray tell me, Did you meet nobody \ 
in the Valley of Humility f \ 

Faith. Yes, I met with one Discontent, who \ 
would willingly have perswaded me to go back ' 
again with him ; his reason was, for that the Valley 3© 
was altogether without Honour. He told me, j 



THE PILGRIM'S PROGRESS 119 j 

moreover, that there to go was the way to disobey , 

all my friends, as Pride, Arrogancy, Self-conceit, \ 
Worldly -glory, with others, who he knew, as he 
said, would be very much offended, if I made 

5 such a Fool of myself as to wade through this ; 

Valley. \ 

Chr. Well, and how did you answer him? | 

Faith. I told him, That although all these that FaithfuVa 

he named might claim kindred of me, and that Discontent. \ 

rightly, (for indeed they were my Relations accord- 
ing to the flesh) yet since I became a Pilgrim, they 

have disowned me, as I also have rejected them; ; 
and therefore they were to me now no more than 
if they had never been of my Lineage. I told him 

5 moreover, that as to this Valley, he had quite Prbv. 15:33. i 

, , , . f i\ XT . Prov. 16: 18. i 

miss-represented the thing: jor before Honour is J 

Humility, and a haughty spirit before a fall. '^ 
Therefore said I, I had rather go through this 

Valley to the honour that was so accounted by \ 

the wisest, than chuse that which he esteemed i 

most w^orthy our affections. ] 

CTir. jVIet you with nothing else in that Valley? j 

Faith. Yes, I met wdth Shame; but of all the He is assaulted ' 

Men that I met with in my Pilgrimage, he I think, ^'*^ Shame. , 

5 bears the wrong name. The other would be said 

nay, after a little argumentation, (and somewhat | 

else) but this boldfaced Shame would never have \ 
done. 

Chr. Why, what did he say to you? ; 

Faith. What ! why he objected against Religion ; 

itself; he said it was a pitiful low sneaking busi- ■ 



120 THE PILGRIM'S PROGRESS ' 

ness for a Man to mind Religion; he said that a * 
tender conscience was an unmanly thing; and that 
for a Man to watch over his words and ways, so 
as to tye up himself from that hectoring liberty j 
that the brave spirits of the times accustom them- 5 j 
selves unto, would make me the ridicule of the i 
I Cor. 1:26. times. He objected also, that but few of the 1 
Phil. 3:7. 8. Mighty, Rich, or Wise, were ever of my opinion; i 
nor any of them neither, before they were per- I 
swaded to be Fools, and to be of a voluntary fond- 10 
John 7: 48. ncss to venture the loss of all, for 7iohody else knoivs ' 
what. He moreover objected the base and low i 
estate and condition of those that were chiefly the j 
Pilgrims of the times in which they lived: also ! 
their ignorance, and want of understanding in all isj 
Natural Science. Yea, he did hold me to it at that I 
rate also, about a great many more things then j 
here I relate; as, that it was a shame to sit whining 
and mourning under a Sermon, and a shame to 
come sighing and groaning home; that it was a 20'i 
shame to ask my Neighbour forgiveness for petty i 
faults, or to make restitution where I had taken ' 
from any. He said also that Religion made a 
man grow strange to the great, because of a few ; 
vices (which he called by finer names) and made 25 j 
him own and respect the base, because of the same ; 
Religious Fraternity. And is not this, said he, a 
shame f \ 

Chr. And what did you say to him? 
Faith. Say ! I could not tell what to say at the 30 ] 
first. Yea, he put me so to it, that my blood came 



THE PILGRIM'S PROGRESS 121 

up in my face; even this Shame fetch't it up, and ' 

had almost beat me quite off. But at last I began j 
to consider, That that which is highly esteemed Luke 16: 15. 

among Men, is had in abomination with God. i 

5 And I thought again, this Shame tells me what 3 

men are; but it tells me nothing what God or the ; 
Word of God is. And I thought moreover, that 
at the day of doom, we shall not be doomed to 
death or life according to the hectoring spirits 

of the world, but according to the Wisdom and ; 

Law of the Highest. Therefore thought I, what j 

God says is best, is best, though all the men in the ■ 

world are against it. Seeing then that God pre- \ 
fers his Religion, seeing God prefers a tender Con- 

5 science, seeing they that make themselves Fools ' 

for the Kingdom of Heaven are wisest; and that ! 

the poor man that loveth Christ is richer than the j 

greatest Man in the world that hates him ; Shame '' 

depart, thou art an Enemy to my Salvation : shall \ 

I entertain thee against my Sovereign Lord? \ 

How then shall I look him in the face at his com- : 

ing? Should I now be ashamed of his ways and Mark 8: 38. i 
Servants, how can I expect the blessing? But 

indeed this Shame was a bold Villain; I could ■ 

5 scarce shake him out of my company; yea, he j 
would be haunting of me, and continually whis- 
pering me in the ear, with some one or other of the 
infirmities that attend Religion; but at last I told 

him, 'Twas but in vain to attempt further in this j 

business; for those things that he disdained, in \ 

those did I see most glory; and so at last I got \ 



122 THE PILGRIM'S PROGRESS •; 

past this importunate one. And when I had 
shaken him off, then I began to sing: — 

The tryals that those men do meet withal, 

That are obedient to the Heavenly call, ' 

Are manifold, and suited to the flesh, 5 

And come, and come, and come again afresh; ! 

That now, or sometime else, we by them may ; 

Be taken, overcome, and cast away. 

Oh, let the Pilgrims, let the Pilgrims then 

Be vigilant, and quit themselves like men. lO- 

Chr. I am glad, my Brother, that thou didst 
withstand this Villain so bravely; for of all, as 
thou sayest, I think he has the wrong name; for j 
he is so bold as to follow us in the Streets, and to \ 
attempt to put us to shame before all men; that 15 

is, to make us ashamed of that which is good : but 1 

• • • ] 

if he was not himself audacious, he would never ] 

attempt to do as he does. But let us still resist 

him, for notwithstanding all his bravadoes, he ' 

Prev 3:35. promotcth the Fool and none else. The Wise 20 

shall inherit glory, said Solomon, hut shame shall 

he the promotion of Fools. 

Faith. I think we must cry to Him for help 
against Shame, that would have us to be valiant ' 
for Truth upon the Earth. 25 

Chr. You say true; but did you meet no body ! 
else in that Valley? i 

Faith. No not I; for I had Sun-shine all the 
rest of the way through that, and also through the i 
Valley of the Shadow of Death. 30: 

Chr. 'T was well for you ; I am sure it fared far 



THE PILGRIM'S PROGRESS 123 

otherwise with me; I had for a long season, as 
soon almost as I entred into that Valle.y, a dread- 
ful Combat with that foul Fiend ApoUyon; yea, 
I thought verily he would have killed me, espe- 

5 cially when he got me down and crusht me under 
him, as if he would have crusht me to pieces. For 
as he threw me, my Sword flew out of my hand; 
nay, he told me. He was sure of me: but I cried 
to God, and he heard me, and delivered me out of 

all my troubles. Then I entred into the Valley of 
the Shadow of Death, and had no light for almost 
half the way through it. I thought I should a 
been killed there, over and over; but at last day 
brake, and the Sun rose, and I went through that 

5 which was behind with far more ease and quiet. 
Moreover, I saw in my Dream, that as they 
went on, Faithful, as he chanced to look on one 
side, saw a man w^hose name is Talkative, walk- 
ing at a distance besides them; (for in this place 

D there was room enough for them all to walk). He Talkative 
was a tall Man, and something more comely at a 
distance than at hand. To this man Faithful 
addressed himself in this manner. 

Faith. Friend, Whither a\>^ay? Are you going 

5 to the Heavenly Country? 

Talk. I am going to that same place. 
Faith. That is well; then I hope we may 
have your good company. 

Talk. With a very good will will I be your 

Companion. 

Faith. Come on then, and let us go together, and 



described. 



124 



THE PILGRIM'S PROGRESS 



Talkative' s 
dislike of bad 
discourse. 



Faithful let US spend our time m discoursinff of things 

and Talkative , ^ , , 

enter discourse, that are proiitable. 

Talk. To talk of things that are good, to me 
is very acceptable, with you or with any other; 
and I am glad that I have met with those that 
incline to so good a w^ork; for to speak the 
truth, there are but few that care thus to spend 
their time (as they are in their travels), but chuse 
much rather to be speaking of things to no profit; 
and this hath been a trouble to me. n 

Faith. That is indeed a thing to be lamented; 
for what things so worthy of the use of the tongue I 
and mouth of men on Earth, as are the things i 
of the Grod of Heaven? 

Talk. I like you wonderful well, for your say- u 
ing is full of conviction; and I will add. What 
thing so pleasant, and what so profitable, as to 
talk of the things of God? What things so pleas- 
ant? that is, if a man hath any delight in things 
that are wonderful 5 for instance, if a man doth 2( 
delight to talk of the History or the Mystery of 
things; or if a man doth love to talk of Miracles, 1 
Wonders, or Signs, where shall he find things ' 
recorded so delightful, and so sweetly penned, 
as in the Holy Scripture? 2; 

Faith. That 's true; but to be profited by such 
things in our talk should be that W'hich we design. } 

Talk. That it is that I said; for to talk of such < 
things is most profitable; for by so doing, a Man 
may get knowledge of many things; as of the 3C 



Talkative'a 
fine discourse. 



vanity of earthly things, 



and the benefit of things 



THE PILGRIM'S PROGRESS 125 

above: Thus in general; but more particularly, 
by this a man may learn the necessity of the New- 
birth, the insufficiency of our works, the need of 
Christ's righteousness, &c. Besides, by this a 

5 man may learn by talk, what it is to repent, to 
believe, to pray, to suffer, or the like; by this also 
a Man may learn what are the great promises and 
consolations of the Gospel, to his own comfort. 
Further, by this a Man may learn to refute false 

opinions, to vindicate the truth, and also to instruct 
the ignorant. 

Faith. All this is true, and glad am I to hear 
these things from you. 

Talk. Alas! the want of this is the cause that 

5 so few understand the need of faith, and the neces- 
sity of a work of Grace in their Soul, in order to 
eternal life; but ignorantly live in the works of the 
Law, by which a man can by no means obtain the 
Kingdom of Heaven. 

Faith. But by your leave, Heavenly knowledge 
of these is the gift of God; no man attaineth to 
them by human industry, or only by the talk of 
them. 

Talk. All this I know very well ; for a man can 

5 receive nothing, except it be given him from o brave 
Heaven; all is of Grace, not of Works: I could 
give you a hundred Scriptures for the confirma- 
tion of this. 

Faith. Well then, said Faithjvl, what is that 

one thing that we shall at this time found our 
discourse upon? 



Talkative. 



126 



THE PILGRIM'S PROGRESS 



O brave 
Talkative, 



Faithful 
Deguiled by 
Talkative. 



Christian 
makes a dis- 
.'overy of 
Talkative, 
tilling 
FatthTuc 
^ho he was. 



Talk. What you will : I will talk of things Heav- I 
enly, or things Earthly; things Moral, or things i 
Evangelical; things Sacred, or things Prophane; ! 
things past, or things to come; things forraign, or ; 
things at home; things more Essential, or things 5 ' 
Circumstantial; provided that all be done to our 
profit. I 

Faith. Now did Faithful begin to wonder; and ; 
stepping to Christian (for he walked all this while i 
by himself) he said to him, (but softly) What a lo 
brave Companion have we got . Surely this man 
will make a very excellent Pilgrim. ; 

Ch7\ At this Christian modestly smiled, and 
said. This man with whom you are so taken will 
beguile, with this tongue of his, twenty of them is 
that know him not. ; 

Faith. Do you know him then? ' 

Chr. Know him! Yes, better than he knows 
himself. 

Faith. Pray what is he? 

Chr. His name is Talkative; he dwelleth in our 
Town : I wonder that you should be a stranger to 
him, only I consider that our Town is large. 

Faith. Whose Son is he? And whereabout 
doth he dwell? 

Chr. He is the son of one Say-ioell; he dwelt in 
Prating Row; and is known of all that are ac- 
quainted with him, by the name of Talkative in 
Prating Row; and notwithstanding his fine 
tongue, he is but a sorry fellow. 

Faith. Well, he seems to be a very pretty man. 



20 



25 



30 



THE PILGRIM'S PROGRESS 12? 

Chr. That is, to them who have not thorough 
acquaintance with him, for he is best abroad, 
near home he is ugly enough. Your saying that 
he is a pretty man, brings to my mind what I have 

5 observed in the work of the Painter, whose Pict- 
ures shew best at a distance, but very near, more 
unp] easing. 

Faith. But I am ready to think you do but 
jest, because you smiled. 

Chr. God forbid that I should jest (though I 
smiled) in this matter, or that I should accuse any 
falsely. I will give you a further discovery of 
him: This man is for any company, and for any 
talk; as he talketh now with you, so will he talk 

5 when he is on the Ale-bench; and the more drink 
he hath in his crown, the more of these things he 
hath in his mouth; Religion hath no place in his 
heart, or house, or conversation; all he hath lieth 
in his tongue, and his Religion is to make a noise 

therewith. 

Faith. Say you so! Then am I in this man 
greatly deceived. 

Chr. Deceived ! you may be sure of it; remem- 
ber the Proverb, They say and do not: but the Matt. 23:3. 

5 Kingdom o] God is not in word, but in power. He ^ ^^^' *' ^^" 
talketh of Prayer, of Repentance, of Faith, and of Talkative 
the New-birth; but he knows but only to talk of £noi^ 
them. I have been in his Family, and have 
observed him both at home and abroad; and I 

know what I say of him is the truth. His house 
is as empty of Religion as the white of an Egg is 



128 THb PILGRIM'S PROGRESS 

His House is of savoui . There is there neither Prayer, nor sign ' 

Religion. of Repentance for sin; yea, the bruit in his kind : 

serves God far better than he. He is the very j 

He is a stain stain, reproach, and shame of ReUgion, to all that i 
know him; it can hardly have a good word in all Sj 
that end of the Town where he dwells, through , 
him. Thus say the common people that know 

The Proverb him, A Saint abroad, and a Devil at home. His ' 
' poor Family finds it so ; he is such a churl, such a 
railer at, and so unreasonable with his Servants, li 
that they neither know how to do for, or to speak i 

Men shun to to him. Men that have anv dealings with him, ] 

deal with him. • . i i i • i 'm ? i • i i • 

say tis better to deal with a lurk than with him; 
for fairer dealing they shall have at their hands. 
This Talkative (if it be possible) will go beyond u 
them, defraud, beguile, and over-reach them. 
Besides, he brings up his Sons to follow his steps; 
and if he findeth in any of them a foolish timorous- 
ness, for (so he calls the first appearance of a ten- 
der conscience) he calls them fools and blockheads, 2( 
and by no means will imploy them in much, or 
speak to their commendations before others. For 
my part I am of opinion, that he has by his wicked j 
life caused many to stumble and fall ; and will be, 
if God prevent not, the ruine of many more. 21 

Faith. Well, my Brother, I am bound to believe 
you ; not only because you say you know him, but, j 
also because like a Christian you make your reports 1 
of men. For I cannot think that you speak these 
things of ill will, but because it is even so as you sc 
say. 



THE PILGRIM'S PROGRESS 129 ; 

Chr. Had I known him no more than you, I ; 

might perhaps have thought of him as at the first , 

you did ; yea, had he received this report at their I 

hands only that are enemies to Religion, I should 

5 have thought it had been a slander: (a lot that { 

often falls from bad men's mouths upon good j 

men's names, and professions;) but all these « 

things, yea, and a great many more as bad, of my I 

own know^ledge I can prove him guilty of. Be- - i 

sides, good men are ashamed of him; they can j 

neither call him Brother, nor Friend; the very ^ j 

naming of him among them, makes them blush, 
if they know him. , 

Faith. Well, I see that Saying and Doing are 

5 two things, and hereafter I shall better observe ■ 

this distinction. ; 

Chr. They are two things indeed, and are as The carcass 
diverse as are the Soul and the Body; for as the 
Body without the Soul is but a dead Carcass, so 

Saying, if it be alone, is but a dead Carcass also. 
The Soul of Religion is the practick part: Pure jamesi:27. 
Religion and undefiled, before God and the Father, 
is this, To visit the Fatherless and Widows in their 
afpiction, and to keep himself unspotted from the 

5 world. This Talkative is not aware of; he thinks 
that hearing and saying will make a good Chris- 
tian, and thus he deceiveth his owm soul. FI ear- 
ing is but as the sowdng of the Seed; talking is not 
sufficient to prove that fruit is indeed in the heart 

and life; and let us assure ourselves, that at the 
day of Doom men shall be judged according to 



of Religion. 



See ver. 22-26. 



130 



THE PILGRIM'S PROGRESS 



See Matt. 13: 
18-23. and 
Ch. 25: 14-46. 



«ev. 11:3. 6. 
Deut. 14:7. 



Faith f^d 
convinced nf 
the badness of 
Talkative. 



Talkative 
like to things 
that sound 
without life. 



1 Cor. 13: 1-3. 
Ch. 14: 7. 



their fruits. It will not be said then, Did you \ 
believe? but, Were you Doers, or Talkers only? and | 
accordingly shall they be judged. The end of the 
world is compared to our Harvest, and you know i 
men at Harvest regard nothing but fruit. Not sj 
that anything can be accepted that is not of Faith; ■ 
but I speak this to shew you how insignifi- 
cant the profession of Talkative will be at that 
day. 

Faith. This brings to my mind that of Moses, i( 
by which he describeth the beast that is clean. 
He is such an one that parteth the Hoof and i 
cheweth the Cud ; not that parteth the Hoof only, 1 
or that cheweth the Cud only. The Hare cheweth 
the Cud, but yet is unclean, because he parteth u 
not the Hoof. And this truly resembleth Talka- 
tive; he cheweth the Cud, he seeketh knowledge, | 
he cheweth upon the Word; but he divideth not j 
the Hoof, he parteth not with the way of sinners ; ' 
but as the Hare, he retaineth the foot of a Dog or 21 
Bear, and therefore is unclean. 

Chr. You have spoken, for ought I know, the 
true Gospel sense of those Texts: x\nd I will add j 
another thing; Paul calleth some men, yea and 
those great Talkers too, sounding Brass and tinck- 2 
ling Cymbals; that is, as he expounds them in 
another place. Tilings without life, giving sound. \ 
Things without life, that is, without the true Faith '< 
and Grace of the Gospel ; and consequently things 
that shall never be placed in the Kingdom of 3i 
Heaven among those that are the Children of 



THE PILGRIM'S PROGRESS 131 

life; though then- sound, b;; their talk, be as if it 
were the tongue or voice of an Angel. 

Faith. Well, I was not so fond of his company 
at first, but I am as sick of it now. What shall we 
do to be rid of him? 

Ckr. Take my advice, and do as I bid you, and 
you shall find that he will soon be sick of your 
company too, except God shall touch his heart, 
and turn it. 

Faith. What would you have me do? 

Chr. Why; go to him, and enter into some se- 
rious discourse about the power of Religion ; and 
ask him plainly (when he has approved of it, for 
that he will) whether this thing be set up in his 
Heart, House, or Conversation. 

Faith. Then Faithful stepped forward again, 
and said to Talkative, Come, w4iat chear? How 
is it now? 

Talk. Thank you, well. 1 thought we should 
have had a great deal of Talk by this time. 

Faith. Well, if you will, we will fall to it now; 
and since you left it with me to state the question, 
let be this; How doth the saving Grace of God 
discover itself, when it is in the heart of man? 

Talk. I perceive then that our talk must be 
about the power of things. Well, 'tis a very good / 

question, and I shall be willing to ans\^'er you. TatkaUv^s 
And take my answer in brief thus : First, Where the o1 a^work'oP 
Grace of God is in the heart, it causeth there a 
great out-cry against sin. Secondly — 

Faith. Nay hold, let us consider of one at once: 



132 THE PILGRIM'S PROGRESS 

I think you should rather say, It shews itself by I 
inclining the Soul to abhor its sin. 

Talk. Why, what difference is there between 
crying out against, and abhoring of sin? \ 

Faith. Oh! a great deal; A man may cry out 5( 
To en' out against sin, of policy; but he cannot abhor it, but 

against sin, no en • i • • x i i 

sign of Grace, by vertuc ot a godly antipathy aganist it: 1 have 

heard many cry out against sin in the Pulpit, who i 
Gen. 39:15. yet cau abide it well enough in the heart, house, 
and conversation. Joseph's Mistris cried out i| 
with a loud voice, as if she had been very holy; 
but she would willingly, notwithstanding that, , 
have committed uncleanness with him. Some ] 
cry out against sin, even as the Mother cries out •: 
against her Child in her lap, when she calleth it ij 
Slut and naughty Girl, and then falls to hugging 
and kissing it. i 

Talk. You lie at the catch, I perceive. < 

Faith. No, not I; T am only for setting things 
right. But what is the second thing whereby you 2 
would prove a discovery of a work of Grace in the 
heart? i 

Talk. Great knowledge of Gospel Mysteries, i 
Faith. This signe should have been first; but ; 
Great first or last, it is also false; for knowledge, great z 

sign'^ofGnjce! knowledge may be obtained in the mysteries of j 
i Cor. 13: 2. the Gospcl, and yet no work of Grace in the Soul. ' 
Yea, if a man have all knowledge, he may yet be 
nothing; and so consequently be no child of God. 
When Christ said, Do you know all these things? and 3 
the Disciples had answered, Yes; he addeth Blessed 



THE PILGRIM'S PROGRESS 133 

are ye if ye do them. He doth not lay the blessing 
in the knowing of them but in the doing of them. 
For there is a knoA\ ledge that is not attended with 
doing; He that knoweth his Master s ivill, and doth 
5 it not. A man may know like an Angel, and yet 
be no Christian, therefore your sign is not true. 
Indeed to know is a thinir that pleaseth Talkers 
and Boasters; but to do is that which pleaseth 
God. Not that the heart can be good without 

10 knowledge; for without that the heart is naught. 

There is therefore knowledge and knowledge. Knowledge 
Knowledge that resteth in the bare speculation of 
things, and know^ledge that is accompanied with 
the Grace of faith and love, which puts a man 

15 upon doing even the will of God from the heart; Tmeknowi- 
the first of these w^ill serve the Talker; but with- with endeavors. 
out the other the true Christian is not content. 
Give me understanding, and I shall keep thy Law; Ps. 119: 34. 
yea I shall observe it with my whole heart. 

20 Talk. You lie at the catch again, this is not for 
edification. 

Faith. Well, if you please, propound another 
sign how this work of Grace discovereth itself 
where it is. 

25 Talk. Not I, for I see we shall not agree. 

Faith. Well, if you will not, will you give me 
leave to do it? 

Talk. You may use your liberty. 

Faith. A work of Grace in the soul discovereth One good aagn 

30 itself, either to him that hath it, or to standers-by. 
To him that hath it thus; It gives him con vie- 



i34 THE PILGRIM'S PROGRESS j 

John 16:8. tion of sin, especially of the defilement of his 
johHi6:9.' nature and the sin of unbelief (for the sake of 

Mark 16:16. , . , , . i , i .^ i r> i i 

Ps. 38:18. which he is sure to be damned, it he nndeth not 

Jer. 31:19. 

Gal. 2:16.' mercy at God's hand by faith in Jesus Christ). 

This sight and sense of things worketh in him 5 I 
sorrow and shame for sin; he findeth moreover • 
revealed in him the Saviour of the world, and the i 
absolute necessity of closing with him for life, at 
the which he findeth hungrings and thirstings 
after him, to which hungrings, &c., the promise lo j 
Matt. 5: 6. is made. Now according to the strength or weak- I 
ness of his Faith in his Saviour, so is his joy and j 
peace, so is his love to holiness, so are his desires i 
to know him more, and also to serve him in this 
World. But though I say it disco vereth itself thus 15 
unto him, yet it is but seldom that he is able to 
conclude that this is a work of Grace; because 
his corruptions now, and his abused reason, make I 
his mind to misjudge in this matter; therefore in I 
him that hath this work, there is required a very 20 ; 
sound Judgement before he can with steddiness '■ 
conclude that this is a work of Grace. j 

Rom. 10: 10. To othcrs it is thus discovered : 

Matt.5:?9. 1- By an experimental confession of his Faith 

in Christ. • 25 

2. By a life answerable to that confession, to 
John 14:15. wit, a life of holiness, heart-holiness, family-holi- 
job.^42^5,' 6. ness, (if he hath a Family) and by conversation- 
holiness in the World; which in the general teach- 
eth him, inwardly to abhor his sin, and himself 30, 
for that in secret, to suppress it in his Family, and ' 



Ezek. 20:43. 



THE PILGRIM'S PROGRESS 135 . 

to promote holiness in the World ; not by talk only, 

as an Hypocrite or Talkative Person may do, but I 

by a practical subjection, in Faith and Love, to 

the power of the Word. And now Sir, as to this ^ 

5 brief description of the work of Grace, and also 
the discovery of it, if you have ought to object, 
object; if not, then give me leave to propound to 
you a second question. \ 

Talk. Nay my part is not now to object, but '. 

to hear; let me therefore have your second ques- | 

tion. ! 

Faith. It is this. Do you experience the first ' 

part of this description of it? and doth vour life Another good 

. o " 1 1 ^*^ °^ Grace. 

and conversation testine the same.'^ or standeth ^ 

5 your Religion in Word or in Tongue, and not in 
Deed and Truth? Pray, if you incline to answer | 

me in this, say no more than you know the God I 

above will say Amen to; and also nothing but 
what your conscience can justifie you in; for, Not 2 Cor. lO: 18. 

he that commendeth himself is approved, but whom : 

the Lord commendeth. Besides, to say I am thus 
and thus, when my Conversation and all my 
Neighbours tell me I lye, is great wickedness. 

Talk. Then Talkative at first began to blush, Talkative mt 

!5 but recovering himself, thus he replyed. You come Faithfure ■ 

now to Experience, to Conscience, and God ; and " ; 

to appeal to him for justification of what is spoken. 
This kind of discourse I did not expect; nor am I 
disposed to give an answer to such questions, i 

10 because I count not myself bound thereto, unless i 

you take upon you to be a Catechizer, and, though 



136 



THE PILGRIM'S PROGRESS 



The reason 
why Faithful 
put to him 
that question. 



Faithfuls 
plain dealing 
with 
Talkative. 



Talkative 
flings away 
from Faithful. 



A good 
ridance. 



15' 



you should do so, yet I may refuse to make you 
my Judge. But I pray will you tell me why you 
ask me such questions? 

Faith. Because I saw you forward to talk, and 
because I knew not that you had ought else but 5 
notion. Besides, to tell you all the truth, I have 
heard of you that you are a man whose Religion 
lies in talk, and that your conversation gives this 
your Mouth-profession the lye. They say you 
are a spot among Christians, and that religion lo 
fareth the worse for your ungodly Conversation, 
that some have already stumbled at your wicked 
ways, and that more are in danger of being de- 
stroyed thereby; your Religion and an Ale-house, 
and Covetousness, and Ilncleanness, and Swear- 
ing and Lying, and vain Company-keeping, <Scc. 
will stand together. The Proverb is true of you 
which is said of a ^Yhore, to wit. That she is a 
shame to all Women; so you are a shame to all 
Professors. 

Talk. Since you are ready to take up reports, 
and to judge so rashly as you do, I cannot but 
conclude you are some peevish or melancholy 
man, not fit to be discoursed with; and so adieu. 

Chr. Then came up Christian, and said to his 25 
Brother, I told you how it would happen; your 
words and his lusts could not agree; he had rather 
leave your company than reform his life. But he 
is gone, as I said; let him go, the loss is no man's 
but his own, he has saved us the trouble of going so 
from him; for he continuing (as I suppose he will 



20 



THE PILGRIM'S PROGRESS 13: 

do) as he is, he would have been but a blot in our 
company: besides, the Apostle says, From such 
withdraw thyself. 

Faith. But I am glad we had this little dis- 

5 course with him, it may happen that he will think 

of it again; however, I have dealt plainly with 

him, and so am clear of his blood, if he perisheth. 

Chr. You did well to talk so plainly to him as 

you did. There is but little of this faithful deal- 

10 ing with men now a days, and that makes Religion 
to stink in the nostrills of many, as it doth; for 
they are these Talkative Fools whose Religion is 
only in word, and are debauched and vain in their 
Conversation, that (being so much admitted into 

15 the Fellowship of the Godly) do stumble the 
World, blemish Christianity, and grieve the Sin- 
cere. I wish that all INIen would deal with such 
as you have done: then should they either be 
made more conformable to Religion, or the com- 

20 pany of Saints would be too hot for them. Then 
did Faithful say. 

How Talkative at first lifts up his Plumes! 
How bravely doth he speak! How he presumes 
To drive down all before him! But so soon 
25 As Faithful talks of Heart-work, like the Moon 
That 's past the full, into the wain he goes. 
And so will all, but he that Heart-work knows. 

Thus they went on talking of what they had 
seen by the way, and so made that way easy, w^hich 
30 would otherwise, no doubt, have been tedious to 
them; for now they went through a Wilderness. 



138 



THE PILGRIM'S PROGRESS 



Evangelist 
overtakes 
them again. 



Tliey are glad 
•it the sight of 
him. 



His exhorta- 
tion to them. 



Now when they were got almost quite out of 
this Wilderness, Faithful chanced to cast his eye 
back, and espied one coming after them, and he 
knew him. Oh! said Faithful to his Brother, 
Who comes yonder? Then Christian looked, and 5 
said, It is my good friend Evangelist. Ay, and 
my good friend too, said Faithful, for 'twas he 
that set me the way to the Gate. Now was Evan- 
gelist come up unto them, and thus saluted them : 

Evan. Peace be with you, dearly beloved, and 10 
peace be to your helpers. 

Chr. W^elcome, welcome, my good Evangelist, 
the sight of thy countenance brings to my remem- 
brance thy ancient kindness and unwearied 
labouring for my eternal good. 15 

Faith. And a thousand times welcome, said 
good Faithful: Thy company, O sweet Evan- 
gelist, how desirable is it to us poor Pilgrims i 

Evan. Then said Evangelist, How hath it fared 
with you, my friends, since the time of our last 20 
parting? What have you met with, and how have 1 
you behaved yourselves? 

Then Christian and Faithful told him of all 
things that had happened to them in the way; 
and how, and with what difficulty, they had 25 
arrived to that place. 

Evan. Right glad am I, said Evangelist, not 
that you have met with trials, but that you have 
been victors; and for that you have (notwith- 
standing many weaknesses) continued in the way 30 
to this very day. 



THE PILGRIM'S PROGRESS 139 

I say, right glad am I of this thing, and that for 
mine own sake and yours: I have sowed, and 
you have reaped; and the day is coming, when John 4:36. 
both he that sowed and they that reaped shall 
5 rejoice together; that is, if you hold out: for in due 
time ye shall reap, if you faint not. The Crown iCor.9:24. 

... . 25 26 27 

is before you, and it is an incorruptible one; so ' ' ' 
run that you may obtain it. Some there be that 
set out for this Crown, and after they have gone 

3 far for it, another comes in, and takes it from 
them; hold fast therefore that you have, let no Rev. 3:ii. 
man take your Crown. You are not yet out of 
the gun-shot of the Devil; you have not resisted 
unto blood, striving against sin; let the Kingdom 

5 be always before you, and believe stedfastly con- 
cerning things that are invisible. Let nothing 
that is on this side the other world get within you : 
and above all, look well to your own hearts, and 
to the lusts thereof, for they are deceitful above 

all things, and desperately wicked; set your faces 
like a flint; you have all power in Heaven and 
Earth on your side. 

Chr. Then Christian thanked him for his ex- 
hortation, but told him withal, that they would They do 

5 have him speak farther to them for their help the ws^exhorTaaon. 
rest of the way, and the rather, for that they well 
knew that he was a Prophet, and could tell them 
of things that might happen unto them, and also 
how they might resist and overcome them. To 

[) which request Faithful also consented. So Evan- 
gelist began as followeth: 



140 



THE PILGRIM'S PROGRESS 



He predicteth 
what troubles 
they shall 
meet with in 
Vanity Fair, 
and encourag- 
eth them to 
steadfastness. 



He whose lot 
it will be there 
to suffer, will 
have the 
better of his 
Brother. 



Evan. My Sons, you have heard, in the words 
of the truth of the Gospel, that you must through { 
many tribulations enter into the Kingdom of | 
Heaven. And a,o:ain, that in every City bonds 
and afflictions abide you; and therefore you can- 5 , 
not expect that you should go long on your ' 
Pilgrimage without them, in some sort or other. 
You have found something of the truth of these i 
testimonies upon you already, and more will im- 
mediately follow; for now, as you see, you are lo^ 
almost out of this Wilderness, and therefore you 
will soon come into a Town that you will by and 
by see before you; and in that Town you will be ' 
hardly beset with enemies, who will strain hard ■ 
but they will kill you; and be ye sure that one or 15 
both of you must seal the testimony which you ; 
hold, with blood; but be you faithful unto death, 
and the King will give you a Crown of life. He 
that shall die there, although his death will be 
unnatural, and his pain perhaps great, he will 20] 
yet have the better of his fellow; not only because | 
he will be arrived at the Coelestial City soonest, 
but because he will escape many miseries that the I 
other will meet with in the rest of liis Journey. j 
But when you are come to the Town, and shall 2S| 
find fulfilled what I have here related, then re- 1 
member your friend, and quit yourselves like ; 
men, and commit the keeping of your souls to | 
your God in well-doing, as unto a faithful Creator. ^ 

Then I saw in my Dream, that when they were 30 
got out of the Wilderness, they presently saw a 



THE PILGRIM'S PROGRESS 141 

Town before them, and the name of that Town 

is Vanity. And at the Town there is a Fair kept, isa. 40-. 17. 

^ ^ Eccl. 1 : 2, 14. 

called Vanity Fair: it is kept all the year long; it Ch. 2: 11-17. 

beareth the name of Vanity Fair, because the 
i Town where 't is kept is lighter than Vanity; and 

also because all that is there sold, or that cometh 

thither, is Vanity. As is the saying of the wise, 

All that cometh is Vanity. 

This Fair is no new-erected business, but a 
I thing of ancient standinor; I will shew vou the 

original of it. 

Almost five thousand years agone, there were The Antiquity 

_,., . ,, . 1 "^ 1 • 1 /-^' 1 of this Fair. 

Pilgrims walking to the Coelestiai City, as these 
two honest persons are; and Beelzebub, Apollyon, 

' and Legion, with their Companions, perceiving 
by the path that the Pilgrims made, that their 
way to the City lay through this Town of Vanity, 
they contrived here to set up a Fair; a Fair wherein 
should be sold all sorts of Vanity, and that 

I it should last all the year long: therefore at this 
Fair are all such Merchandize sold, as Houses, 
Lands, Trades, Places, Honours, Preferments, TheMerchan- 

. dize of this 

Titles, Countrys, Kingdoms, Lusts, Pleasures, Fair. 
and Delights of all sorts, as Whores, Bauds, 
i Wives, Husbands, Children, Masters, Servants, 
Lives, Blood, Bodies, Souls, Silver, Gold, Pearls, 
Precious Stones, and what not. 

And moreover, at this Fair there is at all times 

to be seen Juglings, Cheats, Games, Plays, Fools, 

• Apes, Knaves, and Rogues, and that of all sorts. 

Here are to be seen too, and that for nothing. 



142 THE PILGRIM'S PROGRESS j 

1 

Thefts, Murders, Adultries, False-swearers, and ' 
that of a blood-red colour. i 

And as in other Fairs of less moment there are \ 
the several Rows and Streets under their proper \ 
names, where such and such Wares are vended, s! 
so here likewise you have the proper places, Rows, j 
Streets, (viz. Countrys and Kingdoms) where the : 
Wares of this Fair are soonest to be found : Here ; 
is the Britain Row, the French Row, the Italian 
The Strew* of Row, the Spanish Row, the German Row, where i ( 

this Fair. > r ' ' ^ 

several sorts of Vanities are to be sold. But as in 
other Fairs, some one commodity is as the chief 
of all the Fair, so the ware of Rome and her Mer- 
chandize is greatly promoted in this Fair; only 
our English nation, with some others, have taken it 
a dislike thereat. 

Now, as I said, the way to the Coelestial City i 

lyes just thorow this Town where this lusty Fair \ 

1 Cor. 5; 10. is kept; and he that will go to the City, and yet i 

Christ went uot go thorow this Towu, must needs go out of the 2C 

Fa?."^ '^ world. The Prince of Princes himself, when here, 

went thorow this Town to his own Country, and j 
that upon a Fair-day too; yea, and as I think, it j 
Siatt.4:8,9 was Beclzebub, the chief Lord of this Fair, that 

invited him to buy of his Vanities: yea, would 25 
have made him Lord of the Fair, would he but 
have done him reverence as he went thorow the \ 
Town. Yea, because he was such a person of ' 
honour, Beelzebub had him from Street to Street, 
and shewed him all the Kingdoms of the World 30 
in a little time, that he might, (if possible) allure 



THE PILGRIM'S PROGRESS 143 

that Blessed One to cheapen and buy some of his 
Vanities; but he had no mind to the Merchandize, Christ bought 
and therefore left the Town, without laying out this Fair, 
so much as one Farthing upon these Vanities. 
This Fair therefore is an Ancient thing, of long 
standinc): and a very crreat Fair. 

Now these Pilgrims, as I said, must needs go The Pilgrims 

, . -r^ . -t-^r n Til 1111 enter the Fair. 

thorow this Ian*. VVell, so they did; but behold, 
even as they entred into the Fair, all the people 
in the Fair were moved, and the Town itself as it The Fair in a 

11111 IIP hubbub about 

were m a hubbub about them ; and that tor several them. 
reasons: for 

First, The Pilgrims were cloathed with such 
kind of Raiment as was diverse from the Raiment The first cause 

1 1 • 1 -o • ^r\^ °^ *^® hubbub. 

ot any that traded in that rair. ihe people 

1 Cor 2' 7 8 

therefore of the Fair made a great gazing upon 
them : some said they were Fools, some they were 
Bedlams, and some they are Outlandish-men. 

Secondly, And as they wondred at their Apparel, 
so they did likewise at their Speech; for few could Second cause 

111 1 -11 n , of the hubbub. 

understand what they said: they naturally spoke 
the language of Canaan, but they that kept the 
Fair were the men of this World; so that, from 
one end of the Fair to the other, they seemed 
Barbarians each to the other. 

Thirdly, But that which did not a little amuse Third cause 

1 T%/r 1 1. 1 1 -r^.i . of the hubbub. 

the Merchandizers was, that these Pilgrims set 
very light by all their Wares; they cared not so 
much as to look upon them; and if they called 
upon them to buy, they would put their fingers 
in their ears, and cry, Turn away mine eyes from Ps. 119: 37. 



144 



THE PILGRIM'S PROGRESS 



Phil. 3: 19, 20. 



Fourth cause 
of the hubbub. 



Prov. 23: 23. 



They are 
mocked. 



The Fair in 
a hubbub. 



They are 
examined. 



They tell who 
they are, and 
whence they 
came. 

Heb. 11:13-16. 



They are not 
believed. 



beholding Vanity, and look upwards, signifying 
that their trade and traffick was in Heaven. 

One chanced mockingly, beholding the car- ; 
riages of the men, to say unto them, What will 
ye buy? But they, looking gravely upon him, 5| 
answered, We buy the Truth. At that there was ' 
an occasion taken to despise the men the more; | 
some mocking, some taunting, some speaking re- '< 
proachfully, and some calling upon others to 
smite them. At last things came to a hubbub k 
and great stir in the Fair, insomuch that all 
order was confounded. Now was word presently i 
brought to the Great Ont of the Fair, who quickly ' 
came down and deputed some of his most trusty 
friends to take those men into examination, about li 
whom the Fair was almost overturned. So the i 
men were brought to examination; and they that | 
sat upon them, asked them whence they came, 
whither they went, and what they did there in such 
an unusual Garb? The men told them that they 2c 
were Pilgrims and Strangers in the World, and that 
they were going to their own Country, which was | 
the Heavenly Jerusalem; and that they had given j 
no occasion to the men of the Town, nor yet to the 
Merchandizers, thus to abuse them, and to let 25 
them in their Journey, except it was for that, when 
one asked them what they would buy, they said ] 
they would buy the Truth. But they that were i 
appointed to examine them did not believe them j 
to be any other than Bedlams and Mad, or else 30J 
such as came to put all things into a confusion in j 



THE PILGRIM'S PROGRESS 145 

the Fair. Therefore they took them and beat 

them, and besmeared them with dirt, and then They are put 

put them into the Cage, that they might be made 

a spectacle to all the men of the Fair. There 

therefore they lay for some time, and were made 

the objects of any man s sport, or malice, or 

revenge, the Great One of the Fair laughing still 

at all that befel them. But the men being patient, 

and not rendring railing for railing, but contrari- Their behaviour 

wise blessing, and giving good words for bad, and '" ^ ^^' 

kindness for injuries done, some men in the Fair 

that were more observing, and less prejudiced 

than the rest, began to check and blame the baser 

sort for their continual abuses done by them to 

the men; they therefore in angry manner let fly 

at them again, counting them as bad as the men 

in the Cage, and telling them that they seemed 

confederates, and should be made partakers of 

their misfortunes. The other replied, that for The men of 

ought they could see, the men were quiet, and fail out among 

sober, and intended no body any harm ; and that about these 

there w^ere many that traded m their J^air that 

were more w^orthy to be put into the Cage, yea, 

and Pillory too, than were the men that they 

had abused. Thus, after divers words had 

passed on both sides, (the men behaving 

themselves all the while very wisely and 

soberly before them) they fell to some blows 

among themselves, and did harm one to another. 

Then were these two poor men brought before 

their examiners again, and there charged as being 



146 



THE PILGRIM'S PROGRESS 



They are made 
the Authors 
of this 
disturbance. 



They are led 
up and down 
the Fair in 
chaines, for 
a terror to 
others. 



Some of the 
men of the 
Fair won to 
them. 



Their 

adversaries 
resolve to 
kill them. 



They are again 
put into the 
Cage, and 
after brought 
to Tryal. 



1( 



guilty of the late Hubbub that had been in the 
Fair. So they beat them pitifully and hanged 
Irons upon them, and led them in Chaines up and 
down the Fair, for an example and a terror to 
others, lest any should speak in their behalf, or 5 
joyn themselves unto them. But Christian and 
Faithful behaved themselves yet more wisely, and 
received the ignominy and shame that was cast 
upon them, with so much meekness and patience, 
that it won to their side (though but few in com 
parison of the rest) several of the men in the Fair. I 
This put the other party yet into a greater rage, ! 
insomuch that they concluded the death of these 
two men. Wherefore they threatned, that the 
Cage, nor irons should serve their turn, but that it 
they should die, for the abuse they had done, and 
for deluding the men of the Fair. * 

Then were they re-manded to the Cage again, 
until further order should be taken with them. ' 
So they put them in, and made their feet fast in 2C 
the Stocks. 

Here also they called again to mind what they 
had heard from their faithful friend Evangelist, 
and were the more confirmed in their way and 
sufferings, by what he told them would happen 2S 
to them. They also now comforted each other, ; 
that whose lot it was to suffer, even he should '■ 



* Behold Vanity Fair ; the Pilgrims there 
Are chained and stoned beside; 
Even so it was, our Lord past here, 
And on Mount Calvary died. 



THE PILGRIM'S PROGRESS 147 

have the best on 't; therefore each man secretly 
wished that he might have that preferment: but 
committing themselves to the All-wise dispose of 
Him that ruleth all things, with much content 
they abode in the condition in which they were, 
until they should be otherwise disposed of. 

Then a convenient time being appointed, they 
brought them forth to their Tryal, in order to 
their condemnation. When the time was come, 
they were brought before their enemies, and 
arraigned. The Judge's name w^as Lord Hate- 
good. Their Indictment was one and the same 
in substance, though somewhat varying in form, 
the contents whereof was this: 

That they were enemies to and disturbers of 
their Trade; that they had made Commotions and 
Divisions in the Town, and had won a party to Their 
their own most dangerous Opinions, in contempt 
of the Law of their Prince. 

Then Faithful began to answer,* that, he had 
only set himself against that which had set itsell FaithfuVa 

TT- 1 • 1 • 1 1 1 • 1 * Answer for 

agamst Him that is higher than the highest. And himself 
said he, as for Disturbance, I make none, being 
myself a man of Peace; the parties that were won 
to us, were won by beholding our Truth and 
Innocence, and they are only turned from the 
worse to the better. And as to the King you 



Now Faithful play the Man. Speak for thy God: 
Fear not the wicked's malice, nor their rod: 
Speak boldly man, the Truth is on thy side; 
Die for it, and to Life in triumph ride. 



148 THE PILGRIM'S PROGRESS 

1 
talk of, since he is Beelzebub, the enemy of our j 
Lord, I defie him and all his Angels. , 

Then Proclamation was made, that they that ] 
had ought to say for their Lord the King against 
the Prisoner at the Bar, should forthwith appear o 
and give in their evidence. So there came in 
three witnesses, to wit, Envy, Superstition, and ; 
Pickthank. They were then asked if they knew 
the Prisoner at the Bar; and what they had to ' 
say for their Lord the King against him. i 

^nvyhe&DB. Then stood forth Envy, and said to this effect: 
My Lord, I have known this man a long time, \ 
and will attest upon my Oath before this hon- ' 
ourable Bench, that he is — 

Judge. Hold! Give him his Oath. i 

So they sware him. Then he said, My Lord, , 
this man, notwithstanding his plausible name, is | 
one of the vilest men in our Country. He neither 
regardeth Prince nor People, Law nor Custom; 
but doth all that he can to possess all men with 2 
certain of his disloyal notions, which he in the 
general calls Principles of Faith and Holiness. 
And in particular, I heard him once myself 
affirm. That Christianity and the Customs of 
our Town of Vanity were diametrically opposite, 2 
and could not be reconciled. By which saying, 
my Lord, he doth at once not only condemn all I 
our laudable doings, but us in the doing of them, j 

Judge. Then did the Judge say to him, Hast 
thou any more to say? 2 

Envy. IVIy Lord, I could say much more, only , 



THE PILGRIM'S PROGRESS 149 

I would not be tedious to the Court. Yet if need ■ 

be, when the other Gentlemen have given in their 
Evidence, rather than an3i;hing shall be wanting j 

that will dispatch him, I will enlarge my Testi- : 

> mony against him. So he was bid stand by. 

Then they called Superstition, and bid him 

look upon the Prisoner. They also asked, what ; 

he could say for their Lord the King against . i 

him? Then they sware him; so he began: j 

) Super. ]\Iy Lord, I have no great acquaintance Superstition ] 
with this man, nor do I desire to have further 
knowledge of him; however, this I know, that he 

is a very pestilent fellow, from some discourse ; 
that the other day I had with him in this Town; 

» for then talking with him, I heard him say, That j 

our Religion was naught, and such by which a , 

man could by no means please God. Which i 

sayings of his, my Lord, your Lordship very well .i 

knows, what necessarily thence will follow, to ■ 

» wit. That we still do worship in vain, are yet in j 

our sins, and finally shall be damned; and this ! 

is that which I have to say. I 

Then was Pickthank sworn, and bid say what 

he knew, in behalf of their Lord the King, against j 

> the Prisoner at the Bar. f 

Pick. My Lord, and you Gentlemen all. This pickthank's 

fellow I have known of a long time, and have ^^^^^^'^y- I 

heard him speak things that ought not to be ; 

spoke; for he hath railed on our noble Prince i 

> Beelzebub, and hath spoken contemptibly of his ; 
honourable Friends, whose names are the Lord 



150 THE PILGRIM'S PROGRESS 

Sins are aU Old Man, the Lord Carnal Delight, the Lord 

Lords and _. . i t i t-» • t -rr • r>n 

Great Ones. Luxurious, the Lord Desire of Vam Glory, my 
old Lord Lechery, Sir Having Greedy, with all 
the rest of our Nobility; and he hath said more- 
over, that if all men were of his mind, if possible, 5 
there is not one of these Noble-men should have 
any longer a being in this Town; besides, he hath 
not been afraid to rail on you, my Lord, who are 
now appointed to be his Judge, calling you an 
ungodly villain, with many other such-like vili- lo 
fying terms, with which he hath bespattered most 
of the Gentry of our Town. 

When this Pickthank had told his tale, the 
Judge directed his speech to the Prisoner at the 
Bar, saying. Thou Runagate, Heretick, and is 
Traitor, hast thou heard what these honest 
Gentlemen have witnessed against thee? 

Faith. May I speak a few words in my own 
defence? 

Judge. Sirrah, sirrah, thou deservest to live 20 
no longer, but to be slain immediately upon the 
place; yet that all Men may see our gentleness 
towards thee, let us see what thou hast to say. 
FaithfuVs Faith. 1. I say then, in answer to what Mr. 

to^if.^^ Envy hath spoken, I never said ought but this, 25 
That what Rule, or Laws, or Custom, or People, 
were flat against the Vvord of God, are diamet- 
rically opposite to Christianity. If I have said 
amiss in this, convince me of my error, and I am 
ready here before you to make my recantation. 30 

2. As to the second, to wit, Mr. Superstition y 



THE PILGRIM'S PROGRESS 151 ; 

■i 

and his charge against me, I said only this, That | 

in the worship of God there is required a Divine j 

Faith; but there can be no Divine Faith without \ 

a Divine Revelation of the will of God: therefore ■ 

\\'hatever is thrust into the Worship of God that j 

is not agreeable to Divine Revelation, cannot be j 
done but by an human Faith, which Faith will 

not profit to Eternal Life. i 

3. As to what Mr. Pickthank hath said, I say, i 

(avoiding terms, as that I am said to rail, and I 
the like) that the Prince of this Town, with all 
the Rabblement his attendants, by this Gentleman 

named, are more fit for a being in Hell, than in » 

this Town and Country: and so, the Lord have i 

mercy upon me. i 

Then the Judge called to the Jury (who all The judge ' 

this while stood by, to hear and observe). Gen- the Jury. ■■ 

tlemen of the Jury, you see this man about whom i 
so great an uproar hath been made in this Town: 

you have also heard what these worthy Gentle- j 

men have witnessed against him: also you have j 

heard his reply and confession. It lieth now in ; 

your brests to hang him, or save his life; but yet ^ 

I think meet to instruct you into our Law. '\ 

There was an Act made in the days of Pharaoh Ex. i- 22. i 

the Great, Servant to our Prince, that lest those : 

of a contrary Religion should multiply and grow ; 
too strong for him, their Males should be thrown 

into the river. There was also an Act made in i 

the days of Nebuchadnezzar the Great, another Dan. a 4-6. 1 

of his Servants, that whoever would not fall down .; 



152 



THE PILGRIM'S PROGRESS 



Dan. 6: 7-9. 



The Jury and 
their names. 



Every one's 
private Verdict. 



and worship his Golden Image, should be thrown 
into a Fiery Furnace. There was also an Act 
made in the days of Darius, that whoso, for some 
time, called upon any God but him, should be 
cast into the Lions" Den. Now the substance of 5] 
these Laws this Rebel has broken, not only in j 
thought (which is not to be borne) but also in ; 
word and deed; which must therefore needs be I 
intolerable. 

For that of Pharaoh, his Law was made upon ic 
a supposition, to prevent mischief, no Crime be- 
ing yet apparent; but here is a Crime apparent. 
For the second and third, you see he disputeth 
against our Religion ; and for the Treason he hath 
confessed, he deserveth to die the death. 15 

Then went the Jury out, whose names were, , 
Mr. Blind-man, Mr. No-good, INIr. Malice, Mr. ! 
Love-lust, ^Ir. Live-Iocse, j\Ir. Heady, Mr. High- 
mind, Mr. Enmity, Mr. Lyar, Mr. Cruelty, Mr. 
Hate-light, and Mr. Implacable; who every one 20 
gave in his private Verdict against him among 
themselves, and afterwards unanimously con- 1 
eluded to bring him in guilty before the Judge, i 
And first Mr. Blind-man the Foreman, said, I see > 
clearly that this man is an Heretick. Then said 2S 
Mr. No-good, Atvay with such a fellow from the i 
Earth. Ay, said Mr. Malice, for I hate the very • 
looks of him. Then said Mr. Love-lust, I could 
never indure him. Nor I, said Mr. Live-loose, 
for he would alwayes be condemning my way. 30] 
Hang him, hang him, said Mr. Heady. A sorry 



THE PILGRIM'S PROGRESS 153 

Scrub, said Mr. High-mind. My heart riseth 
against him, said Mr. Enmity. He is a Rogue, 
said Mr. Lyar. Hanging is too good jor him, 
said Mr. Cruelty. Let us dispatch him out of the 
way, said Mr. Hate-light. Then said Mr. Im- 
placable, Might I have all the world given me, I 
could not be reconciled to him; therefore let us 
forthwith bring him in guilty of death. And so They conclude 
thev did ; therefore he was presently condemned in guilty a 
to be had irom the place where he was, to the 
place from whence he came, and there to be put 
to the most cruel death that could be invented. 

They therefore brought him out, to do with 
him according to their Law; and first they 
Scourged him, then they Buffeted him, then they 
Lanced his flesh with Knives; after that they 
Stoned him with stones, then prickt him with The cruel 

^ . death of 

their Swords; and last of all they burned him to Faithful. 
ashes at the Stake. Thus came Faithful to his 
end. * 

Now I saw that there stood behind the multi- 
tude a Chariot and a couple of Horses, waiting a Chariot and 
for Faithful, who (so soon as his adversaries had toTake away 
dispatched him) was taken up into it, and strait- "* '" • 
way was carried up through the Clouds, with 
sound of Trumpet, the nearest way to the Coeles- 
tial Gate. But as for Christian, he had some 



* Brave Faithful, bravely done in Word and Deed: 
Judge, Witnesses, and Jury have instead 
Of overcoming thee, but shewn their Rage: 
When thou art dead, thou'lt live from Age to Age. 



154 



THE PILGRIM'S PROGRESS 



Christian 
is still alive. 



The Song that 
Christian 
made of 

Faithful after 
his death. 



Christian 
has another 
Companion. 



There is more 
of the men of 
the Fair will 
follow. 



They overtake 
By-ends. 



respit, and was remanded back to prison; so he 
there remained for a space. But he that over- 
rules all things, having the power of their rage 
in his own hand, so wrought it about, that Chris- 
tian for that time escaped them, and went his 5 
way. And as he went he sang, saying, 

Well Faithful, thou hast faithfully prof est 
Unto thy Lord; with Him thou shalt be blest, 
When faithless ones, with all their vain delights, 
Are crying out under their hellish plights; 
Sing, Faithful, sing, and let thy name survive; 
For though they kill'd thee, thou art yet alive. 



l( 



Now I saw in my Dream, that Christian went ' 
not forth alone, for there was one whose name 
was Hopeful, (being made so by the beholding of it 
Christian and Faithful in their words and be- 
haviour, in their sufferings at the Fair) who 
joyned himself unto him, and entering into a 
brotherly covenant, told him that he would be 
his Companion. Thus one died to make Testi- 20 
mony to the Truth, and another rises out of his 
ashes to be a Companion with Christian. This ' 
Hopeful also told Christian, that there were many ' 
more of the men in the Fair that would take their ' 
time and follow after. 25 

So I saw that quickly after they were got out 
of the Fair, they overtook one that was going ; 
before them, whose name was By-ends: so they 
said to him. What Country-man, Sir? and how 
far go you this way? He told them that he came 30 
from the Town of Fair-speech, and he was going 



THE PILGRIM'S PROGRESS 155 

to the Coelestial City, (but told them not his 

name.) ^ 

From Fair-speech, said Christian. Is there Prov. 26:25 j 

any that be good live there? j 

By-ends. Yes, said By-ends, I hope. , 

Chr. Pray Sir, what may I call you? ] 

By-ends. I am a Stranger to you, and you to By-endaXoth ^ 

me: if you be going this way, I shall be glad of name. : 

^our company; if not, I must be content. j 

Chr. This Town of Fair-speech, said Chris- \ 

lian, I have heard of it, and, as I remember, they J 

5ay it 's a wealthy place. J 

By-ends. Yes, I will assure you that it is; and ' 

[ have very many rich Kindred there. •; 

Chr. Pray, who are your Kindred there? if a 

man may be so bold. > 

By-ends. Almost the whole Town; and in par- ; 

icular, my Lord Turn-about, my Lord Time- ; 

server, my Lord Fair-speech, (from whose ances- \ 
;ors that Town first took its name) also Mr. 

Smooth-man, Mr. Facing-both-ways, Mr. Any- '] 

hing; and the Parson of our Parish, Mr. Two- \ 
ongues, was my Mother's own Brother by ' j 

Father's side; and to tell you the truth, I am a < 

orentleman of good Quality, yet my Great- j 

grandfather was but a Waterman, looking one | 

vay and rowing another; and I got most of my I 
jstate by the same occupation. 

Chr. Are you a married man? i 

By-ends. Yes, and my Wife is a very virtuous | 

voman, the Daughter of a virtuous woman; she j 



156 



THE PILGRIM'S PROGRESS 



The Wife and 
Kindred of 
By-ends 



Where By- 
ends differs 
from others 
in Religion. 



was my Lady Faining's Daughter, therefore she j 
came of a very honourable Family, and is arrived \ 
to such a pitch of breeding, that she knows how . 
to carry it to all, even to Prince and Peasant. 
'T is true we somewhat differ in Religion from j 
those of the stricter sort, yet but in two small i 
points: First, we never strive against Wind and \ 
Tide: Secondly, we are alwayes most zealous : 
when Religion goes in his Silver Slippers; we 
love much to walk with him in the Street, if the 
Sun shines, and the People applaud it. 

Then Christian stept a little a to-side to his i 
fellow Hopeful, saying. It runs in my mind that j 
this is one By-ends of Fair-speech, and if it be he, ' 
we have as very a Knave in our company as 
dwelleth in all these parts. Then said Hopeful, 
Ask him; methinks he should not be ashamed of ! 
his name. So Christian came up with him again, ' 
and said. Sir, you talk as if you knew something 
more than all the world doth; and if I take not : 
my mark amiss, I deem I have half a guess of 
vou. Is not your name ]\Ir. By-ends of Fair- ' 
speech? 

By-ends. This is not my name, but indeed it 
is a nickname that is given me by some that can- i 
not abide me; and I must be content to bear it as 
a reproach, as other good men have borne theirs 
before me. 

Chr. But did you never give an occasion to 
men to call you by this name? ; 

By-ends. Never, never! The worst that ever I 



THE PILGRIM'S PROGRESS 157 

did to give them an occasion to give me this name, How By-ends 

1 T 1 1 1 111 • • got his name. 

was, that 1 had alwayes the luck to jump m my 

Judgement with the present way of the times 

whatever it was, and my chance was to get there- 
5 by; but if things are thus cast upon me, let me 

count them a blessing, but let not the malicious 

load me therefore with reproach. 

Chr. I thought indeed that you was the man 

that I had heard of, and to tell you what I think, 
I fear this name belongs to you more properly 

than you are willing we should think it doth. 

By-ends. Well, if you will thus imagine, I can- He desires to 

not help it; you shall find me a fair company- with 

, .p .,1 .11 1 • . Christian. 

keeper, it you will still admit me your associate. 

5 Chr. If you will go with us, you must go 
against Wind and Tide, the which, I perceive, is 
against your opinion; you must also own Religion 
in his Rags, as well as when in his Silver Slippers, 
and stand by him too, when bound in Irons, as 

D well as when he walketh the Streets with applause. 
By-ends. You must not impose, nor lord it over 
my Faith; leave me to my liberty and let me go 
with you. 

Chr. Not a step further, unless you will do in 

5 what I propound, as we. 

Then said By-ends, I shall never desert my old 
Principles, since they are harmless and profitable. 
If I may not go with you, I must do as I did 
before you overtook me, even go by myself, untill 

some overtake me that will be glad of my com- 
pany. 



158 



THE PILGRIM'S PROGRESS 



By-ends and 

Christian 

part. 



He has new 
Companions. 



By-ends' 

character of 
the Pilgrims. 



Now I saw in my Dream that Christian and i 
Hopeful forsook him, and kept their distance 
before him; but one of them looking back, saw : 
three men following Mr. By-ends, and behold, as 
they came up with him, he made them a very low 6 '> 
congee, and they also gave him a compliment. | 
The men's names were IVIr Hold-the-ivorld, Mr. ; 
Money-love, and Mr. Save-all; men that Mr. By- 
ends had formerly been acquainted with; for in , 
their minority they were School-fellows, and were loi 
taught by one Mr. Gripe-man, a School-master in ] 
Loir-gain, which is a Market-town in the County ; 
of Coveting, in the North. This School-master i 
taught them the Art of Getting, either by violence, 
cousenage, flattery, lying, or by putting on a guise i^ 
of Religion; and these four Gentlemen had at- 
tained much of the Art of their Master, so that 
they could each of them have kept such a School ^ 
themselves. , 

Well when they had, as I said, thus saluted each 2oi 
other, Mr. Money-love said to Mr. By-ends, Who 
are they upon the Road before us? For Chris- [ 
tian and Hopeful were yet within view. : 

By-ends. They are a couple of far country- 
men, t^at after their mode are going on Pilgrimage. 25] 

Money-love. Alas ! Why did they not stay, that 
we might have had their good company? For 
they, and we, and you. Sir, I hope, are all going 
on a Pilgrimage. I 

By-ends. We are so indeed; but the men be- 30; 
fore us are so rigid, and love so much their own ■ 



THE PILGRIM'S PROGRESS 159 

notions, and do also so lightly esteem the opinions 
of others, that let a man be never so godly, yet 
if he jumps not with them in all things, they 
thrust him quite out of their company. 

Save-all. That's bad; but we read of some 
that are righteous overmuch; and such men's 
rigidness prevails with them to judge and con- 
demn all but themselves. But I pray what, and 
how many, were the things wherein you differed? 

By-ends. Why they after their head-strong 
manner, conclude that it is duty to rush on their 
Journey all weathers, and I am for waiting for 
Wind and Tide. They are for hazarding all for 
God at a clap, and I am for taking all advantages 
to secure my Life and Estate. They are for hold- 
ing their notions, though all other men are against 
them; but I am for Religion in what, and so far 
as, the times and my safety will bear it. They 
are for Religion when in Rags and Contempt; 
but I am for him when he walks in his Golden 
Slippers in the Sun-shine, and with applause. 

Hold-the-world. Ay, and hold you there still, 
good Mr. By-ends; for for my part I can count 
him but a Fool, that having the liberty to keep 
what he has, shall be so unwise as to lose it. Let us 
be wise as Serpents; 'tis best to make hay when 
the Sun shines; you see how the Bee lieth still 
all winter, and bestirs her only when she can 
have Profit with Pleasure. God sends sometimes 
Rain, and sometimes Sun-shine; if they be such 
fools to go through the first, yet let us be content 



160 THE PILGRIM'S PROGRESS 

to take fair weather along with us. For my part 
I like that Religion best that will stand with the 
security of God's good blessings unto us; for who 
can imagine that is ruled by his Reason, since 
God has bestowed upon us the good things of 5J 
this Life, but that he would have us keep them 
for his sake? Abraham and Solomon grew rich 
in Religion. And Job says, that a good man 
shall lay up Gold as Dust. But he must not be 
such as the men before us, if they be as you have ic 
described them. 

Sai'e-all. I think that we are all agreed in this J 
matter, and therefore there needs no more words 
about it. 

Money-love. No, there needs no more words u 
about this matter indeed; for he that believes | 
neither Scripture nor Reason (and you see we ! 
have both on our side) neither knows his own I 
liberty, nor seeks his own safety. j 

By-ends. My Brethren, we are, as you see, 2C 
going all on Pilgrimage; and for our better diver- 
sion from things that are bad, give me leave t ' 
propound unto you this question: I 

Suppose a man, a Minister, or a Tradesman, ' 
d'c. should have an advantage lie before him to 25 
get the good blessings of this life, yet so as that 
he can by no means come by them, except, in i 
appearance at least, he becomes extraordinary \ 
zealous in some points of Religion that he meddled 
not with before; may he not use this means to 3c 
attain his end, and vet be a ris^ht honest man? \ 



THE PILGRIM'S PROGRESS 161 

Money-love. I see the bottom of your ques- 
tion, and, with these Gentlemen's good leave, 
I will endeavour to shape you an answer. And 
first, to speak to your question as it concerns a 
Minister himself: Suppose a Minister, a worthy 
man, possess'd but of a very small benefice, and 
has in his eye a greater, more fat and plump by 
far; he has also now an opportunity of getting 
of it, yet so as by being more studious, by preach- 
ing more frequently and zealously, and because 
the temper of the people requires it, by altering 
of some of his Principles; for my part I see no 
reason but a man may do this, (provided he has 
a Call) ay, and more a great deal besides, and 
yet be an honest man. For why? 

1. His desire of a greater benefice is lawful, 
(this cannot be contradicted) since "tis set be- 
fore him by Providence; so then he may get it" 
if he can, making no question for Conscience 
sake. 

2. Besides, his desire after that benefice makes 
him more studious, a more zealous Preacher, 
(Sec. and so makes him a better man; yea makes 
him better improve his parts, which is accord- 
ing to the Mind of God. 

3. Now as for his complying with the temper 
of his people by dissenting, to serve them, some 
of his Principles, this argueth, 1. That he is of 
a self-denying temper; 2. of a sweet and winning 
deportment; 3. and so more fit for the Minis- 
terial function. 



162 THE PILGRIM'S PROGRESS ■ 

4. I conclude then, that a Minister that changes I 
a small for a great, should not for so doing be j 
judged as covetous; but rather, since he has 
improved in his parts and industry thereby, be 
counted as one that pursues his Call, and the 5 ' 
opportunity put into his hand to do Good. 

And now to the second part of the question, 
which concerns the Tradesman you mentioned, i 
Suppose such an one to have but a poor imploy 
in the world, but by becoming Religious, he may loj 
mend his Market, perhaps get a rich Wife, or \ 
more and far better Customers to his Shop; for ; 
my part I see no reason but that this may be ; 
lawfully done. For why? ' 

1. To become religious is a Vertue, by what ifl 
means soever a man becomes so. ; 

2. Nor is it unlawful to get a rich Wife, or | 
more Custom to my Shop, i 

3. Besides, the man that gets these by be- j 
commg religious, gets that which is good of them 20 
that are good, by becoming good himself; so 
then here is a good W^ife, and good Customers, | 
and good Gain, and all these by becoming re- j 
ligious, which is good: therefore to become 
religious to get all these, is a good and profit- 25 
able design. 

This answer thus made by this Mr. Money- 
love to Mr. By-ends' question was highly ap- ! 
piauded by them all; wherefore they concluded 
upon the whole that it was most wholsome and 3C 
advantageous. And because, as they thought, ; 



THE PILGRIM'S PROGRESS 163 

no man was able to contradict it, and because 
Christian and Hopeful were yet within call, they 
jointly agreed to assault them with the question 
as soon as they overtook them, and the rather 
because they had opposed Mr. By-ends before. 
So they called after them, and they stopt, and 
stood still till they came up to them; but they 
concluded as they went that not Mr. By-ends, 
but old Mr. Hold-the- world, should propound 
the question to them, because, as they supposed, 
their answer to him would be without the re- 
mainder of that heat that was kindled betwixt 
Mr. By-ends and them, at their parting a little 
before. 

So they came up to each other, and after a 
short salutation, Mr. Hold-the-world propounded 
the question to Christian and his fellow, and 
bid them to answer it if they could. 

Chr. Then said Christian, Even a babe in 
Religion may answer ten thousand such ques- 
tions. For if it be unlawful to follow Christ for 
loaves, as it is, (John 6.) how much more abom- 
inable is it to make of him and Religion a Stalk- 
ing-horse, to get and enjoy the world. Nor do 
we find any other than Heathens, Hypocrites, 
Devils, and Witches, that are of this opinion. 

1. Heathens; for when Hamor and Shechem 
had a mind to the Daughter and Cattle cf Jacob, 
and saw that there was no w^ays for them to 
come at them, but by becoming circumcised; 
they said to their companions, If every male of 



164 THE PILGRIM'S PROGRESS j 

I 

us be circumcised, as they are circumcised, shall 
not their Cattle, and their substance, and every I 
beast of theirs, be ours? Their Daughter and I 
their Cattle were that which they sought to ob- 
tain, and their Religion the Stalking-horse they 5 1 
made use of to come at them. Read the whole , 
story. Gen. 34. 20, 21, 22, 23. 1 

2. The Hypocritical Pharisees were also of 
this Religion. Long Prayers were their Pre- 
tence, but to get widows' houses was their In- i< 
tent; and greater damnation was from God their 
Judgment, Luke 20. 46, 47. ] 

3. Judas the Devil was also of this Religion; ■ i 
he was religious for the Bag, that he might be 
possessed of what was therein; but he was lost, !■ 
cast away, and the very Son of Perdition. 

4. Simon the Witch was of this Religion too; ^ 
for he would have had the Holy Ghost, that he 
might have got Money therewith, and his sen- 
tence from Peter s mouth was according, Acts 8. 2i 
19, 20, 21, 22. 

5. Neither will it out of my mind, but that I 
that man that takes up Religion for the World, 
will throw away Religion for the World; for so 
surely as Judas designed the W^orld in becoming 2 
religious, so surely did he also sell Religion and , 
his Master for the same. To answer the ques- ' 
tion therefore affirmatively, as I perceive you i 
have done, and to accept of as authentick such 
answer, is both heathenish, hypocritical, and 3i 
devilish, and your Reward will be according to 



THE PILGRIM'S PROGRESS 165 

your Works. Then they stood staring one upon 
another, but had not wherewith to answer Chris- 
tian. Hopeful also approved of the soundness 
of Christian s answer; so there was a great Silence 
among them. Mr. By-ends and his company 
also staggered and kept behind, that Christian 
and Hopeful might outgo them. Then said 
Christian to his fellow, If these men cannot stand 
before the sentence of men, what will they do 
with the sentence of God? And if they are mute 
when dealt with by vessels of Clay, what will 
they do when they shall be rebuked by the flames 
of a devouring Fire? 

Then Christian and Hopeful out-went them, 
and went till they came at a delicate Plain called The ease that 
Ease, where they went with much content; but isbiufttir^ 
that Plain was but narrow, so they were quickly 
got over it. Now at the further side of that 
Plain was a little Hill called Lucre, and in that 
Hill a Silver-Mine, which some of them that had dangerous Hm. 
formerly gone that way, because of the rarity of 
it, had turned aside to see; but going too near 
the brink of the pit, the ground being deceitful 
under them, broke, and they were slain; some 
also had been maimed there, and could not to 
their dying day be their own men again. 

Then I saw in my Dream, that a little off the 
road, over against the Silver-Mine, stood Demas Demas at the 
(gentleman-like) to call to Passengers to come 
and see; who said to Christian and his fellow, 
Ho ! turn aside hither, and I will shew you a thing. 



166 



THE PILGRIM'S PROGRESS 



He calls to 
Christian 
and Hopeful 
to come to him. 

Hopeful 
tempted to 
go, but 
Christian 
holds him back. 



Hos 4- 18. 



Christian 
roundeth up 
Demas. 

2 Tim. 4: 10. 



Chr. What thing so deserving as to turn us 
out of the way? 

Demas. Here is a Silver-Mine, and some 
digging in it for Treasure. If you will come, 
with a little paines you may richly provide for 5 ; 
yourselves. ! 

Hope. Then said Hopeful, Let us go see. 1 

Chr. Not I, said Christian; I have heard of ' 
this place before now, and how many have there 
been slain; and besides that Treasure is a snare 10 
to those that seek it, for it hindreth them in their 
Pilgrimage. Then Christian called to DemaSj 
saying, Is not the place dangerous? Hath it 
not hindred many in their Pilgrimage? 

Demas. Not very dangerous, except to those is 
that are careless. But withal, he blushed as he 
spake. I 

Chr. Then said Christian to Hopeful, Let us ' 
not stir a step, but still keep on our way. 

Hope. I will warrant you, when By-ends 20 
comes up, if he hath the same invitation as we, > 
he will turn in thither to see. ! 

Chr. No doubt thereof, for his Principles lead \ 
him that way, and a hundred to one but he dies 
there. 25 

Demas. Then Demas called again, saying. 
But will you not come over and see? , 

Chr. Then Christian roundly answered, say- j 
ing, Demas, thou art an Enemy to the right ways I 
of the Lord of this way, and hast been already 30 
condemned for thine own turning aside, by one 



THE PILGRIM'S PROGRESS 167 

of his Majesties Judges; and why seekest thou 
to bring us into the Uke condemnation? Be- 
sides, if we at all turn aside, our Lord the King 
will certainly hear thereof, and will there put 
us to shame, where we would stand with boldness 
before him. 

Demas cried again, that he also was one of 
their fraternity; and that if they would tarry a 
little, he also himself would walk with them. 

Chr. Then said Christian, What is thy name? 
Is it not it by the which I have called thee? 

Demas. Yes, my name is Demas, I am the 
Son of Abraham. 

Chr. I know you, Gehazi was your Great- 2Kin^5:20. 
grandfather, and Judas your Father, and you Matt.' 27: 3-5. 
have trod their steps. It is but a devilish prank 
that thou usest; thy Father was hanged for a 
Traitor, and thou deservest no better reward. 
Assure thyself, that when we come to the King, 
we will do him word of this thy behaviour. Thus 
they went their way. 

By this time By-ends and his Companions 
were come asjain within sight, and they at the By-endsgoea 

^ o ' ./ over to Demos, 

first beck went over to Demas. Now whether 
they fell into the Pit by looking over the brink 
thereof, or whether they went down to dig, or 
whether they were smothered in the bottom by 
the damps that commonly arise, of these things 
I am not certain; but this I observed, that they 
never were seen again in the way. Then sang 
Christian, 



168 THE PILGRIM'S PROGRESS 

By-ends and Silver Demas both agree; 

One calls, the other runs, that he may be ' 

A sharer in his Lucre; so these two 

Take up in this World, and no further go. 

I 

Now I saw, that just on the other side of this 5; 
They see a Plain, the Pilgrims came to a place where stood , 
lionument. an old Monument, hard by the High-wayside, 1 
at the sight of which they were both concerned, ' 
because of the strangeness of the form thereof; 
for it seemed to them as if it had been a Woman ic 
transformed into the shape of a Pillar; here there- 
fore they stood looking and looking upon it, but j 
could not for a time tell what they should make j 
thereof. At last Hopeful espied written above 
upon the head thereof, a writing in an unusual it 
hand; but he being no Scholar, called to Chris- i 
tian (for he was learned) to see if he could pick ■ 
out the meaning; so he came, and after a little ' 
laying of letters together, he found the same to 
be this. Remember Lois Wije. So he read it to 2( 
his fellow; after which they both concluded that 
Gen. 19: 26. that was the Pillar of Salt into which Lot's Wife , 
was turned, for her looking back with a covetous 
heart, when she was going from Sodom for safety, i 
Which sudden and amazing sight gave them 2t 
occasion of this discourse. 

Chr. Ah my Brother, this is a seasonable i 
sight; it came opportunely to us after the in vita- I 
tion which Demas gave us to come over to view 
the Hill Lucre; and had we gone over as he de- 3C 
sired us, and as thou w^ast inclining to do, my i 



THE PILGRIM'S PROGRESS 169 J 

I 
Brother, we had, for ought I know, been made 
ourselves Hke this Woman, a spectacle for those 
that shall come after to behold. 

Hope. I am sorry that I was so foolish, and J 

am made to wonder that I am not now as Lot's \ 
Wife; for wherein was the difference twixt her 

sin and mine? she only looked back, and I had a i 

desire to go see: let Grace be adored, and let me • 
be ashamed that ever such a thing should be in 

mine heart. i 

Chr, Let us take notice of what we see here, j 

for our help for time to come: This woman ' 

escaped one Judgment, for she fell not by the ! 

destruction of Sodom; yet she was destroyed by i 

another, as we see she is turned into a Pillar of i 

Salt. \ 

Hope. True, and she may be to us both Cau- \ 

tion and Example; caution that we should shun j 

her sin, or a sign of what Judgment will over- J 

take such as shall not be prevented by this cau- ; 

tion: so Korah, Dathan, and Ahiram., with the Num. 26:9=10. j 

two hundred and fifty men that perished in their j 

sin, did also become a sign or example to others ' 
to beware. But above all, I muse at one thing, 

to wit, how Denias and his fellows can stand so I 
confidently yonder to look for that treasure, 

which this W^oman, but for looking behind her : 

after (for we read not that she stept one foot out i 
of the way) was turned into a pillar of salt; 

especially since the Judgment which overtook j 

her did make her an example, within sight of i 



170 THE PILGRIM'S PROGRESS ' 

1 

where they are: for they cannot chuse but see 
her, did they but lift up their eyes. j 

Chr. It is a thing to be wondered at, and it i 
argueth that their hearts are grown desperate ' 
in the case; and I cannot tell who to compare S 
them to so fitly, as to them that pick pockets in , 
the presence of the Judge, or that will cut purses j 
under the Gallows. It is said of the men of j 

Gen. 13:13. Sodom, That they were sinners exceedingly, be- ' 
cause they were sinners before the Lord; that is, i 
in his eye-sight, and notwithstanding the kind- 
nesses that he had shewed them; for the land of ' 
Sodom was now, like the Garden of Eden here- i 

Verse 10. toforc. This therefore provoked him the more 

to jealousy, and made their plague as hot as the i 
fire of the Lord out of Heaven could make it. j 
And it is most rationally to be concluded, that j 
such, even such as these are, that shall sin in the \ 
sight, yea, and that too in despite of such examples 
that are set continually before them, to caution 
them to the contrary, must be partakers of sever- 
est Judgments. 

Hope. Doubtless thou hast said the truth; 
but \\hat a mercy is it, that neither thou, but 
especially I, am not made myself tliis ex- 2 
ample: this ministreth occasion to us to thank 
God, to fear before him, and always to remember 
Lot's Wife. 

I saw then that they went on their way to a 

A River. pleasant River, which David the King called 3 

the River of God, but John, the River of the Water 



THE PILGRIM'S PROGRESS 171 

of Life. Now their way lay just upon the bank Ps. 65:9. 
of the River; here therefore Christian and his Ezek. 47. 
Companion walked with great delight; they 
drank also of the water of the River, which was 
pleasant and enlivening to their weary spirits: 
besides, on the banks of this River on either side 
were green Trees, that bore all manner of Fruit; Trees by the 
and the Leaves of the Trees were good for Medi- 
cine; with the Fruit of these Trees they were 
also much delighted; and the Leaves they eat to The Fruit and 
prevent Surfeits, and other Diseases that are Trees. 
incident to those that heat their blood by Travels. 
On either side of the River was also a Meadow, 
curiously beautified with Lilies; and it was green a Meadow in 

•^ . ' '^ which they 

all the year long. In this Meadow they lay 
down and slept, for here they might lie down 
safely. When they awoke, they gathered again fs. 23:2, 
of the Fruit of the Trees, and drank again of the 
water of the River, and then lay down again to 
sleep. Thus they did several days and nights. 
Then they sang, 

Behold ye how these Christal streams do glide, 
(To comfort Pilgrims) by the High- way side; 
The Meadows green, besides their fragrant smell, 
Yield dainties for them: and he that can tell 
What pleasant Fruit, yea Leaves, these Trees do 

yield, 
Will soon sell all, that he may buy this Field. 

So when they were disposed to go on (for they 
were not as yet at their Journey's end), they eat 
and drank, and departed. 



lie down to 
sleep. 



172 



THE PILGRIM'S PROGRESS 



Num. 21: 4, 



Bypath- 
Meadow. 



One tempta- 
tion does 
make way for 
another. 



Strong 
Christians 
may lead weak 
ones out of 
the way. 



Now I beheld in my Dream, that they had ■ 
not journied far, but the River and the way for i 
a time parted; at which they were not a little 
sorry, yet they durst not go out of the way. Now \ 
the way from the River was rough, and their $| 
feet tender by reason of their Travels; so the ^ 
soul of the Pilgrims was much discouraged because | 
oj the way. Wherefore still as they went on, ! 
they wished lor better way. Now a little before 
them, there was on the left hand of the road a ic 
Meadow, and a Stile to go over into it, and that j 
Meadow is called Bypath-Meadow. Then said 
Christian to his fellow. If this Meadow lieth 
along by our way-side, let 's go over into it. Then 
he went to the Stile to see, and behold a Path i^ 
lay along by the way on the other side of the 
fence. 'T is according to my wish, said Chris- ] 
tian, here is the easiest going; come, good Hope- 
ful, and let us go over. 

Hope. But how if this Path should lead us 2C 
out of the way? 

Ckr. That 's not like, said the other; look, \ 
doth it not go along by the way-side? So Hope- \ 
Jul, being perswaded by his fellow, went after 
him over the Stile. When they were gone over, 21 
and were got into the Path, they found it very 1 
easie for their feet: and withal, they looking be- 1 
fore them, espied a man walking as they did, ' 
(and his name was Vain-confidence), so they 
called after him, and asked him whither that 3C 
way led? He said. To the Coelestial Gate. Look, 



THE PILGRIM'S PROGRESS 173 

said Christia7i, did I not tell you so? By this See what jt 
you may sec we are right. So they followed, to fail in with 
and he went before them. But behold the nidit 

Is 9* 16 

came on, and it grew very dark, so that they that 
were behind lost sight of him that went before. 

He therefore that went before {Vain-co7ifidence A Pit to catch 
by name) not seeing the way before him, fell ousin. 
into a deep Pit, which was on purpose there 
made by the Prince of those grounds, to catch 
vain-glorious fools withall, and was dashed in 
pieces with his fall. 

Now Christian and his fellow heard him fall. 
So they called to know the matter, but there was 
none to answer, only they heard a groaning. 
Then said Hopeful, Where are we now? Then 
was his fellow silent, as mistrusting that he had 
led him out of the way; and now it began to Reasoning 
rain, and thunder, and lighten in a very dread- Christian 

' 1 4.1 ■ . " ' ^^^ Hopeful 

lul manner, and the water rose amam. . 

Then Hopeful groaned in himself, saying, 
Oh that I had kept on my way! 

Chr. Who could have thought that this Path 
should have led us out of the way? 

Hope. I was afraid on't at very first, and 
therefore gave you that gentle caution. I would 
have spoke plainer, but that you are older than I. 

Chr. Good Brother be not offended; I am 
sorry I have brought thee out of the way, and 
that I have put Ihse into such eminent danger; christian's 
pray, my Brother, forgive me, I did not do it [eSgofhi^'^ 

p M • I t Brother out of 

oi an evil intent. the way. 



174 THE PILGRIM'S PROGRESS 



they go back. 



Hope. Be comforted, my Brother, for I for- 
give thee; and beUeve too that this shall be for ; 
our good. 

Ckr. I am glad I have with me a merciful ! 
Brother; but we must not stand thus, let 's try sj 
to go back again. 

Hope. But, good Brother, let me go before. ! 
Ckr. No, if you please, let me go first, that if ■ 
there be any danger I may be first therein, be- 
cause by my means we are both gone out of the lo 
way. , 

Hope. No, said Hopeful, you shall not go ' 
first; for your mind being troubled may lead 
you out of the way again. Then for their en- 
couragement, they heard the voice of one saying is 
Jer. 31:21. Let thine heart be towards the High-way, even 
the way that thou wentest, turn again. But by 
this time the waters were greatly risen, by reason \ 
of which the way of going back was very danger- 
ous. (Then I thought that it is easier going 20 
out of the way when we are in, than going in 
They are in whcu wc are out.)* Yet they adventured to go 
drSngas back; but it was so dark, and the flood was so -; 
high, that in their going back they had liked to 
have been drowned nine or ten times. 25 

Neither could they, mth all the skill they had, 
get again to the Stile that night. Wherefore at 

* The Pilgrims now, to gratify the Flesh, ^ 

Will seek its Ease; but oh! how they afresh 
Do thereby plunge themselves new Grief into! j 

Who seek to please the Flesh, themselves undo. 



THE PILGRIM'S PROGRESS 175 

last, lighting under a little shelter, they sat down They sleep in 
there till the day brake; but being weary, they Giant 
fell asleep. Now there was not far from the 
place where they lay, a Castle called Doubting 
Castle, the owner whereof was Giant Despair, 
and it was in his grounds they now were sleeping : 
wherefore he, getting up in the morning early, 
and walking up and down in his Fields, caught 
Christian and Hopeful asleep in his grounds. He finds 
Then with a grim and surly voice he bid them groSid^and 

1 1 1 1 ii 1 1 1 1 carries them 

awake, and asked them whence they were, and to Doubting 
what they did in his grounds? They told him 
they were Pilgrims, and that they had lost their 
way. Then said the Giant, You have this 
night trespassed" on me, by trampling in and 
lying on my grounds, and therefore you must 
go along with me. So they were forced to go, 
because he was stronger than they. They also 
had but little to say, for they knew themselves 
in a fault. The Giant therefore drove them 
before him, and put them into his Castle, into 
a very dark Dungeon,, nasty and stinking to the 
spirits of these two men. Here then they lay 
from Wednesday morning till Saturday night, 
without one bit of bread, or drop of drink, or The grievous- 
light, or any to ask how they did; they were imprisonment 
therefore here in evil case, and were far from Ps.88:i8. 
friends and acquaintance. Now in this place 
Christian had double sorrow, because 'twas 
through his unadvised haste that they were 
brought into this distress. 



176 THE PILGRIM'S PROGRESS 

Now Giant Despair had a Wife, and her name 
was Diffidence. So when he was gone to bed, j 
he told his Wife what he had done, to wit, that 
he had taken a couple of Prisoners and cast them ' 
into his Dungeon, for trespassing on his grounds. 5 i 
Then he asked her also what he had best to do ! 
further to them. So she asked him what they \ 
were, whence they came, and whither they were 
bound; and he told her. Then she counselled 
him that when he arose in the morning he should lo 
On Thursday, beat them without any mercv. So when he arose, 

Giant Despair i i • • A ^ /-^ t i i ' 

beats his he ffctteth liim a grievous Crab-tree Cudgel, and i 

Prisoners. ^ ^ . . ^ , , \ 

goes down into the Dungeon to them, and there ! 
first falls to rating of them as if they were dogs, ' 
although they gave him never a word of distaste. 15 
Then he falls upon them, and beats them fear- 
fully, in such sort, that they were not able to help \ 
themselves, or to turn them upon the floor : 
This done, he withdraws and leaves them, there 
to condole their misery, and to mourn under 20, 
their distress: so all that day they spent the time 
in nothing but sighs and bitter lamentations, j 
The next night she talking with her Husband 
about them further, and understanding that they | 
were yet alive, did advise him to counsel them 2d 
to make away themselves. So when morning 
was come, he goes to them in a surly manner as ■ 
On Friday. before, and perceiving them to be very sore with 
counsels them the stripcs that he had given them the day before, ' 
themselves. he told them, that since they were never like to 30i 
come out of that place, their only way would be i 



THE PILGRIM'S PROGRESS 177 

forthwith to make an end of themselves, either 
with Knife, Halter, or Poison. For why, said 
he, should you chuse life, seeing it is attended 
with so much bitterness? But they desired him 
to let them go. With that he looked ugly upon 
them, and rushing to them had doubtless made TheOiant 
an end of them himself, but that he fell into one has Fits. 
of his Fits, (for he sometimes in Sun-shine weather 
fell into Fits) and lost for a time the use of his 
hand; wherefore he withdrew, and left them as 
before, to consider what to do. Then did the 
Prisoners consult between themselves, whether 
'twas best to take his counsel or no; and thus 
they began to discourse: 

Chr. Brother, said Christian, what shall we Christian 
do? The life that we now live is miserable: for 
my part I know not whether is best, to live thus, 
or to die out of hand. My soul chuseth strangling 
rather than life, and the Grave is more easy for 
me than this Dungeon. Shall we be ruled by the 
Giant? 

Hope. Indeed our present condition is dread- Hopeful 
ful, and death would be far more welcome to 
me than thus for ever to abide; but yet let us 
consider, the Lord of the Country to which we 
are going hath said. Thou shalt do no murder, 
no not to another man's person; much more then 
are we forbidden to take his counsel to kill our- 
selves. Besides, he that kills another can but 
commit murder upon his body; but for one to 
kill himself is to kill body and soul at once. And 



178 THE PILGRIM'S PROGRESS j 

moreover, my Brother, thou talkest of ease in i 
the Grave; but hast thou forgotten the Hell, i 
whither for certain the murderers go? For no ; 
murderer hath eternal life, &c. And let us con- ' 
sider again, that all the Law is not in the hand 5 : 
of Giant Despair. Others, so far as I can un- ] 
derstand, have been taken by him as well as we, ' 
and yet have escaped out of his hand. Who j 
knows but that God that made the world may ' 
cause that Giant Despair may die? Or that at lo 
some time or other he may forget to lock us in? 
Or but he may in short time have another of his : 
Fits before us, and may lose the use of his limbs? 
And if ever that should come to pass again, for 
my part I am resolved to pluck up the heart of is 
a man, and to try my utmost to get from under 
his hand. I was a fool that I did not try to do it \ 
before; but however, my Brother, let 's be patient, '' 
and endure a while; the time may come that 
may give us a happy release; but let us not be 20 
our own murderers. With these words Hope fid 
at present did moderate the mind of his Brother. 1 
So they continued together (in the dark) that 
day, in their sad and doleful condition. 

Well, towards evening the Giant goes down 25 
into the Dungeon again, to see if his Prisoners 
had taken his counsel; but when he came there j 
he found them alive, and truly, alive was all; 
for now, what for want of Bread and Water, and 
by reason of the Wounds they received when he 30i 
beat them, they could do little but breathe. But 



THE PILGRIM'S PROGRESS 179 

I say, he found them alive; at which he fell into 
a grievous rage, and told them that seeing they 
had disobeyed his counsel, it should be worse 
with them than if they had never been born. 

At this they trembled greatly, and I think that 
Christian fell into a Swound: but comincr a little ^]}J:^f}^V' _, 

' ^^ still dejected. 

t ) himself again, they renewed their discourse 
about the Giant's counsel, and whether yet they 
had best to take it or no. Now Christian again 
seenicd to be for doing it, but Hopeful made his 
second reply as followeth: 

Hope. I\Iy Brother, said he, rememberest thou Hopeful 

i »/ 1 i> q comforts him 

not how valiant thou hast been heretofore? again, by caU» 

ing former 

Apolhion could not crush thee, nor could ail things to 

^ ^ 1 IT n remembrance, 

[hat thou didst hear, or see, or feel in the Valley 
of the Shadow of Death. What hardship, terror, 
and amazement hast thou already gone through, 
and art thou now nothing but fear? Thou seest 
that I am in the Dungeon with thee, a far weaker 
man by nature than thou art; also this Giant 
has wounded me as well as thee, and hath also 
cut off the Bread and Water from my mouth; 
and with thee 1 mourn without the light. But 
let s exercise a little more patience; remember 
how thou played st the man at Vanity Faivj 
and Avast neither afraid of the Chain, nor Cage, 
nor yet of bloody Death: wherefore let us (at 
least to avoid the shame, that becomes not a 
Christian to be found in) bear up with patience 
as well as we can. 

Now night being come again, and the Giant 



180 



THE PILGRIM'S PROGRESS 



On Saturday 
the Giant 
threatened 
that shortly 
he would pull 
them in pieces. 



and his Wife being in bed, she asked him con- i 
cerning the Prisoners, and if they had taken his : 
counsel. To which he rephed. They are sturdy 
Rogues, they chuse rather to bear all hardship, 
than to make away themselves. Then said she, 5^ 
Take them into the Castle-yard to-morrow, and 
shew them the Bones and Skulls of those that j 
thou hast already dispatch'd, and make them j 
believe, e're a week comes to an end, thou also . 
wilt tear them in pieces, as thou hast done their 1 
fellows before them. 

So when the morning was come, the Giant j 
goes to them again, and takes them into the - 
Castle-yard and shews them as his Wife had 
bidden him. These, said he, were Pilgrims as 1 
you are, once, and they trespassed in my grounds, 
as you have done; and when I thought fit I tore I 
them in pieces, and so within ten days I will do 
you. Go get you down to your Den again; and 
with that he beat them all the way thither. They 21 
lay therefore all day on Saturday in a lament- 1 
able case, as before. Now when night was come, 
and when Mrs. Diffidence and her Husband the 
Giant were got to bed, they began to renew their 
discourse of their Prisoners; and withal the old 2. 
Giant wondered, that he could neither by his 
blows nor counsel bring them to an end. And 1 
with that his Wife replied, I fear, said she, that 
they live in hope that some will come to relieve 
them, or that they have pick-locks about them, 3( 
by the means of which they hope to escape. 



THE PILGRIM'S PROGRESS 181 

And sayest thou so, my dear? said the Giant, I 
will therefore search them in the morning. 

Well on Saturday about midnight they 'began 
to pray, and continued in Prayer till almost break 
of day. 

Now a little before it was day, good Christian, 
as one half amazed, brake out in this passionate A Key in 

^ Christian s 

speech: What a fool, quoth he, am I, thus to bosom called 
lie in a stinking Dungeon, when I may as well opensany 
walk at liberty. I have a Key in my bosom Doubting 
called Promise, that will, I am persuaded, open 
any Lock in Doubting Castle. Then sai(i Hope- 
ful, That 's good news; good Brother pluck it 
out of thy bosom and try. 

Then Christian pulled it out of his bosom, and 
began to try at the Dungeon door, w^hose bolt 
(as he turned the Key) gave back, and the door 
flew open with ease, and Christian and Hopeful 
both came out. Then he went to the outward 
door that leads into the Castle-yard, and with 
his Key opened that door also. After, he went 
to the iron Gate, for that must be opened too, 
but that Lock went damnable hard, yet the Key 
did open it. Then they thrust open the Gate 
to make their escape with speed, but that Gate 
as it opened made such a creaking, that it waked 
Giant Despair, who hastily rising to pursue his 
Prisoners, felt his limbs to fail, so that he could 
by no means go after them. Then they went on, 
and came to the King's High-way again, and so 
were safe, because they were out of his Jurisdiction. 



182 



THE PILGRIM'S PROGRESS 



APUlar 
erected by 
Christian 
and his fellow. 



The Delectable 
Mountains. 



They are 
refreshed in 
the Mountains. 



Now when they were gone over the Stile, they | 

began to contrive with themselves what they i 
should do at that Stile, to prevent those that 
should come after from falling into the hands 

of Giant Despair. So they consented to erect 5 

there a Pillar, and to engrave upon the side . 

thereof this sentence, Over this Stile is the way ! 

to Doubting Castle, which is kept by Giant Des- i 
pair, who despiseth the King of the Coelestial 

Country, and seeks to destroy his holy Pilgrims, i 

Many therefore that followed after read what | 

was written, and escaped the danger. This i 

done they sang as follows: j 

Out of the way we went, and then we found ; 

What 't was to tread upon forbidden ground; l 

And let them that come after have a care, 
Lest heedlessness makes them, as we, to fare; 
Lest they for trespassing his prisoners are, \ 

Whose Castle's Doubting, and whose name 's Despair, j 

They went then till they came to the Delec- 2 
table Mountains, which Mountains belong to the 
Lord of that Hill of which we have spoken before; ! 
so they went up to the Mountains, to behold , 
the Gardens and Orchards, the Vineyards and 
Fountains of water; where also they drank, and 2, 
washed themselves, and did freely eat of the 
Vineyards. Now there was on the tops of these \ 
Mountains Shepherds feeding their flocks, and ! 
they stood by the High-way side. The Pilgrims 
therefore went to them, and leaning upon their 3< 
staves (as is common with weary Pilgrims, when 



THE PILGRIM'S PROGRESS 183 

they stand to talk with any by the way) they 

asked, Whose Delectable Mountains are these? Talk with the 

And whose be the sheep that feed upon them? ^^ ^^ 

Shep. These mountains are hnmanueVs Larid, 
and they are within sight of his City; and the 
sheep also are his, and he laid down his life for 
them.* 

Chr. Is this the way to the Coelestial City? 

Shep. You are just in your way. 

Chr. How far is it thither? 

Shep. Too far for any but those that shall 
get thither indeed. 

Chr. Is the way safe or dangerous? 

Shep. Safe for those for whom it is to be safe, Hos. 14:9. 
but transgressors shall fall therein. 

Chr. Is there in' this place any relief for Pil- 
grims that are weary and faint in the way? 

Shep. The Lord of these Mountains hath 
given us a charge not to be forgetful to entertain Heb. 13:1.2. 
strangers; therefore the good of the place is be- 
fore you. 

I saw also in my Dream, that when the Shep- 
herds perceived that they were way-faring men, 
they also put questions to them, (to which they 
made answer as in other places) as. Whence 
came you? and. How got you into the way? and, 
By what means have you so persevered therein? 



* Mountains Delectable they now ascend, 
Where Shepherds be. which to them do commend 
Alluring things, and things that Cautious are, 
Pilgrims are steady kept by Faith and Fear. 



184 



THE PILGRIM'S PROGRESS 



The Shepherds 
welcome them. 



The Names of 
the Shepherds. 



They are 

shewn 

wonders. 



The Mountain 
of Err our. 



For but few of them that begin to come hither { 
do shew their face on these Mountains. But i 
when the Shepherds heard their answers, being \ 
pleased therewith, they looked very lovingly upon | 
them, and said, ^Yelcome to the Delectable 5i 
Mountains. 

The Shepherds, I say, whose names were ; 
Knoivledge, Experience, Watchful, and Sincere, j 
took them by the hand, and had them to their I 
Tents, and made them partake of that which n 
was ready at present. They said moreover. 
We would that ye should stay here a while, to 
be acquainted with us; and yet more to solace 
yourselves with the good of these Delectable 
Mountains. They told them that they were i- 
content to stay; and so they- went to their rest 
that night, because it was very late. i 

Then I saw in my Dream, that in the morning i 
the Shepherds called up Christian and Hope- 
ful to walk with them upon the Mountains; so 2( 
they went forth with them, and walked a while, 
having a pleasant prospect on every side. Then 
said the Shepherds one to another. Shall we shew | 
these Pilgrims some wonders? So when they ' 
had concluded to do it, they had them first to 21 
the top of an Hill called Errour, which was very 
steep on the furthest side, and bid them look ' 
down to the bottom. So Christian and Hope- 
ful lookt down, and saw at the bottom several 
men dashed all to pieces by a fall that they 3( 
had from the top. Then said Christian, What 



THE PILGRIM'S PROGRESS 185 

meaneth this? The Shepherds answered, Have 
you not heard of them that were made to err, 
by hearkening to Hymeneus and Philetus, as 2Tim. 2:i7o 
concerning the Faith of the Resurrection of the 
Body? They answered, Yes. Then said the 
Shepherds, Those that you see lie dashed in 
pieces at the bottom of this Mountain are 
they; and they have continued to this day un- 
buried (as you see) for an example to others 
to take heed how they clamber too high, or 
how they come too near the brink of this Moun- 
tain. 

Then I saw that they had them to the top of 
another Mountain, and the name of that is Cau- Mount 
tion, and bid them look afar off; which when 
they did, they perceived, as they thought, sev- 
eral men walking up and down among the Tombs 
that were there; and they perceived that the 
men were blind, because they stumbled some- 
times upon the Tombs, and because they could 
not get out from among them. Then said Ckris- 
tia7i, What means this? 

The Shepherds then answered. Did you not 
see a little below these Mountains a Stile, that 
led into a Meadow, on the left hand of this way? 
They answered. Yes. Then said the Shepherds, 
From that Stile there goes a path that leads 
directly to Doubting Castle, which is kept by 
Giant Despair; and these men (pointing to them 
among the Tombs) came once on Pilgrimagej 
as you do now, even till they came to that same 



186 THE PILGRIM'S PROGRESS 

Stile; and because the right way was rough in 
that place, they chose to go out of it into that ! 
Meadow, and there were taken by Giant Despair, 
and cast into Doubting Castle; where, after they 
had been awhile kept in the Dungeon, he at last 5- 
did put out their eyes, and led them among those i 
Tombs, where he has left them to wander to : 
this very day, that the saying of the Wise Man \ 

Prov.2i:i6. might be fulfilled. He that wandereth out oj the 
way oj understanding, shall remain in the H 
Congregation of the dead. Then Christian 
and Hopeful looked upon one another, with | 
tears gushing out, but yet said nothing to the J 
Shepherds. 

Then I saw in my Dream, that the Shepherds i, 
had them to another place, in a bottom, where 
was a door in the side of a Hill; and they opened , 
the door, and bid them look in. They looked 
in therefore, and saw that within it was very 
dark and smoaky; they also thought that they 2 
heard there a rumbling noise as of Fire, and a 
cry of some tormented, and that they smelt the j 

iby-w» scent of Brimstone. Then said Christian, What j 

means this? The Shepherds told them. This is i 
a by-way to Hell, a way that Hypocrites go in at; 2 
namely, such as sell their Birthright, with Esau; 
such as sell their Master, with Judas; such as bias- : 
pheme the Gospel, with Alexander; and that lie : 
and dissemble, with Ananias and Sapphira his 
Wife. 3 

Hope. Then said Hopeful to the Shepherds, 



THE PILGRIM'S PROGRESS 187 

I perceive that these had on them, even every 
one, a shew of Pilgrimage, as we have now; had 
they not? 

Shej). Yes, and held it a long time too. 

Hope. How far might they go on Pilgrimage 
in their day, since they notwithstanding were 
thus miserably cast away? 

Shop. Some further, and some not so far as 
these Mountains. 

Then said the Pilgrims one to another, We 
had need to cry to the Strong for strength. 

Shep. Ay, and you will have need to use it 
when you have it too. 

By this time the Pilgrims had a desire to go 
forwards, and the Shepherds a desire they should ; 
so they walked together towards the end of the 
Mountains. Then said the Shepherds one to 
another. Let us here shew to the Pilgrims the 
Gates of the Coelestial City, if they have skill The shepherds 
to look through our Perspective-Glass. The Glass. 
Pilgrims then lovingly accepted the motion; so 
they had them to the top of an high Hill, called TheHiU 
Clear, and gave them their Glass to look. 

Then they essayed to look, but the remem- 
brance of that last thing that the Shepheards had The fruit of 
shewed them, made their hands shake, by means 
of which impediment they could not look sted- 
dily through the Glass; yet they thought they 
saw something like the Gate, and also some of 
the Glory of the place. Then they went away 
and sans tnis song, 



188 



THE PILGRIM'S PROGRESS 



A two-fold 
caution. 



The Country 
of Conceit, 
out of which 
came 
Ignorance. 



Christian 
and Ignor- 
ance have 
some talk. 



Thus by the Shepherds Secrets are reveal'd, ! 

Which from all other men are kept conceal'd: ] 
Come to the Shepherds then, if you would see 

Things deep, things hid, and that mysterious be. < 

When they were about to depart, one of the i 
Shepherds gave them a Note of the way. Another 
of them bid them bew-are of the Flatterer. The i 
third bid them take heed that they sleep not on ■ 
the Inchanted Ground. And the fourth bid 
them God-speed. So I awoke from my Dream. : 

And I slept, and dreamed again, and saw the 
same two Pilgrims going dow^n the Mountains : 
along the High-way towards the City. Now a , 
little below these Mountains, on the left hand, 
lieth the Country of Conceit; from which Country : 
there comes into the w'ay in which the Pilgrims 
w^alked, a little crooked Lane. Here therefore i 
they met with a very brisk Lad, that came out 
of that Country; and his name was Ignorance, 
So Christian asked him from w^hat parts he came, : 
and whither he was going? 

Ignor. Sir, I was born in the Country that 
lieth off there a little on the left hand, and I am ' 
going to the Ccelestial City. 

Chr. But how" do you think to get in at the '. 
Gate, for you may find some difficulty there? 

Ignor. As other good People do, said he. ; 

Chr. But what have you to shew at that Gate, ; 
that may cause that the Gate should be opened 
to you? ' 

lanor. I know my Lord's will, and I have 



THE PILGRIM'S PROGRESS J8V 

been a good liver; I pay every man his own; I j^^^^^/J 
pray, fast, pay Tithes, and give Alms, and have ^^p^- 
left my Country for whither I am going. 

Chr. But thou earnest not in at the Wicket- 
Gate that is at the head of this way; thou camest 
in hither through that same crooked Lane, and 
therefore I fear, however thou mayest think of 
thyself, when the reckoning day shall come, thou 
wilt have laid to thy charge that thou art a Thief 
and a Robber, instead of getting admitance into 
the City. 

Ignor. Gentlemen, ye be utter strangers to 
me, I know you not; be content to follow the Re- Hesaithto 

cvcrv one 

ligion of your Country, and I will follow the that he is a 
Religion of mine. I hope all will be well. And 
as for the Gate that you talk of, all the world 
knows that that is a great way off of our Country. 
I cannot think that any man in all our parts 
doth so much as know the way to it, nor need 
they matter whether they do or no, since we have, 
as you see, a fine pleasant green Lane, that comes 
down from our Country the next way into it. 

When Christian saw that the man was wise 
in his own conceit, he said to Hopeful whisper- Prov. 26:12. 
ingly, There is more hopes of a fool than of him. Eccies. 10:3. 
And said moreover. When he that is a fool walketh 
by the way, his wisdom faileth him, and he saith 
to every one that he is a fool. What, shall we How to carry 
talk further with him, or outgo him at present, 
and so leave him to think of what he hath heard 
already, and then stop again for him afterwards. 



190 



THE PILGRIM'S PROGRESS 



and see if by degrees we can do any good 
him? 



of 



Matt. 12: 45. 
Prov. 5: 22. 



The destruc- 
tion of one 
Turn-away. 



Christian 
teDeth his 
Companion 
a story of 
JAttle- faith. 



Let Ignorance a little while now muse 
On what is said, and let him not refuse 
Good counsel to embrace, lest he remain I 

Still ignorant of what's the chiefest gain. 
God saith, Those that no understanding have, i 

(Although he made them) them he will not save. ' 

I 
Hope. It is not good, I think, to say all to \ 

him at once; let us pass him by, if you will, and i 
talk to him anon, even as he is able to bear it. 

So they both went on, and Ignorance he came 
after. Now when they had passed hhn a little • 
way, they entered into a very dark Lane, where 
they met a man whom seven Devils had bound ] 
with seven strong cords, and were carrying of 
him back to the Door that they saw on the side ! 
of the Hill. Now good Christian began to , 
tremble, and so did Hopejtd his Companion; 
yet as the Devils led away the man. Christian s 
looked to see if he knew him, and he thought it 
might be one Turn-away that dwelt in the Town . 
of Apostacy. But he did not perfectly see his i 
face, for he did hang his head like a Thief that 
is found. But being gone past, Hopeful looked s 
after him, and espied on his back a paper with 
this inscription, Wanton Professor and damnable [ 
Apostate. Then said Christian to his fellow, j 
Now I call to remembrance that which was told 
me of a thing that happened to a good man here- 2 
about. The name of the man was Little-faith, ■ 



THE PILGRIM'S PROGRESS 19J 

but a good man, and he dwelt in the Town of 
Sincere. The thing was this; at the entering in Broadway 
of this passage, there comes down from Broad- 
way Gate, a Lane called Dead Man's Lane, so Dead Man's 
called because of the Murders that are commonly 
done there; and this Little-faith going on Pil- 
grimage as we do no\A , chanced to sit down there 
and slept. Now there happened at that time, 
to come down the Lane from Broad-way Gate, 
three sturdy Rogues, and their names were Faint- 
heart, Mistrust, and Guilt, (three Brothers) and 
they espying Little-faith where he was, came 
galloping up with speed. Now the good man 
was just awaked from his sleep, and was getting 
up to go on his Journey. So they came all up 
to him, and with threatning language bid him 
stand. At this Little- faith lookt as white as a 
Clout, and had neither power to fight nor flie. Little- faith 
Then said Faint-heart, Deliver thy Purse. But Faint-hlart, 
he making no haste to do it (for he was loth to and Guilt. 
lose his Money) Mistrust ran up to him, and 
thrusting his hand into his Pocket, pull'd out 
thence a bag of Silver. Then he cried out, They got, away 
Thieves, Thieves. With that Guilt with a great knockthiin 
Club that was in his hand, strook Little- faith on 
the head, and with that blow fell'd him flat to 
the ground, where he lay bleeding as one that 
would bleed to death. All this while the Thieves 
stood by. But at last, they hearing that some 
were upon the road, and fearing lest it should 
be one Great-orace that dwells in the City of 



192 



THE PILGRIM'S PROGRESS 



Little-faith 
lost not his 
best things. 

1 Pet. 4: 18. 



Little-faith 
forced to beg 
to his 
Journey's end. 



He kept not 
his best things 
by his own 
cunning. 

2 Tim. 1:14. 



Good-^^ivfidence, they betook themselves to their i 
heels, and left this good man to shift for himself. | 
Now after a while Little-faith came to himself, i 
and getting up made shift to scrabble on his w^ay. 
This was the story. 

Hope. But did they take from him all that 
ever he had? i 

Chr. No; the place where his Jewels were ! 
they never ransakt, so those he kept still; but as I 
I was told, the good man w^as much afflicted for ; 
his loss, for the Thieves got most of his spend- 
ing Money. That which they got not (as I 
said) w^ere Jew^els; also he had a little odd Money 
left, but scarce enough to bring him to his Jour- 
ney's end; nay, if I w^as not misinformed, he was : 
forced to beg as he went, to keep himself alive, i 
for his Jewels he might not sell. But beg, and ' 
do w^hat he could, he w^ent (as we say) with many a ' 
hungry belly the most part of the rest of the way. 

Hope. But is it not a w^ondcx they got not from J 
him his Certificate, by which he w^as to receive 
his admittance a,t tho Coelestial Gate? 

Chr. 'Tic r. r/ondcr but they got not that, 
though they riist it not through any good cun- 
ning of his; for he being dismayed with their com- s 
ing upon him, had neither powder nor skill to 
hide anything; so 't was more by good Providence 
then by his Indeavour, that they mist of that 
good thing. 

Hope. But it must needs be a comfort to 3 
him that they got not this Jewel from him. 



THE PILGRIM'S PROGRESS 193 j 

i 

Chr. It might have been great comfort to j 

him, had he used it as he should; but they that 2. Pet. !:<» ] 

told me the story said he made but little use of j 

it all the rest of the way, and that because of the 
dismay that he had in their taking away his 
Money; indeed he forgot it a great part of the , 

rest of his Journey; and besides, when at any j 

time it came into his mind, and he began to be \ 

comforted therewith, then would fresh thoughts [ 

of his loss come again upon him, and those 
thoughts would swallow up all. 

Hope. Alas poor man! This could not but ; 

be a great grief unto him. ■ 

Chr. Grief! ay, a grief indeed! Would it He is pitied 
not a been so to any of us, had we been used as ' '; 

he, to be robbed, and wounded too, and that in ' 

a strange place, as he was? *T is a wonder he ' 

did not die with grief, poor heart! I was told 
that he scattered almost all the rest of the way 
with nothing but doleful and bitter complaints; ; 

telling also to all that over-took him, or that he ; 

over-took in the way as he went, where he was i 

robbed, and how; who they were that did it, and \ 

what he lost; how he was wounded, and that he i 

hardly escaped with life. j 

Hope. But 'tis a wonder that his necessity 
did not put him upon selling or pawning some 
of his Jewels, that he might have wherewith to 
relieve himself in his Journey. ; 

Chr. Thou talkest like one upon whose head 
is the Shell to this very day. For what should 



194 



THE PILGRIM'S PROGRESS 



Christian 
snibbeth his 
fellow for 
unadvised 
speaking. 



Heb. 12: 16. 



A discourse 
about Esau 
and Little- 
faith. 



Esau was 
ruled by his 

lusts. 



Gen. 25: 32. 



he pawn them, or to whom should he sell them?| 
In all that Country where he was robbed, hisi 
Jewels were not accounted of; nor did he want 
that relief which could from thence be administred ; 
to him. Besides, had his Jewels been missing! 
at the Gate of the Coelestial City, he had (and, 
that he knew well enough) been excluded from: 
an Inheritance there; and that would have been| 
worse to him then the appearance and villanyi 
of ten thousand Thieves. | 

Hope. Why art thou so tart, my Brother?! 
Esau sold his Birth-right, and that for a mess of ! 
Pottage, and that Birth-right was his greatest 
Jewel ; and if he, why might not Little-faith do ' 
so too? I 

Chr. Esau did sell his Birth-right indeed, and i 
so do many besides, and by so doing exclude . 
themselves from the chief blessing, as also that : 
Caytiff did ; but you must put a difference be- 
twixt Esau and Little-faith, and also betwixt i 
their Estates. Esaus Birth-right was typical, 
but Little-faith's Jewels were not so : Esau's 
belly was his god, but Little-faith's belly was not 
so : Esaus want lay in his fleshly appetite. Little- 
faith's did not so. Besides, Esau could see no 
further than to the fulfilling of his Lusts: For 
I am at the point to die, said he, and what good , 
will this Birth-right do me? But Little-faitk, 
though it was his lot to have but a little faith, 
was by his little faith kept from such extrava- ; 
gancies, and made to see and prize his Jewels more j 



THE PILGRIM'S PROGRESS 195 

than to sell them, as Esau did his Birth-right. 
You read not anywhere that Esau had faith, 
no not so much as a httle; therefore no marvel 
if where the flesh only bears sway (as it will in -Esau never 

5 that man where no faith is to resist) if he sells 
his Birth-right, and his Soul and all, and that to 
the Devil of Hell ; for it is with such, as it is with 
the Ass, who in her occasions cannot be turned 
away. When their minds are set upon their 

Lusts, they will have them whatever they cost. 
But Little-faith was of another temper, his mind 
was on things Divine; his livelyhood was upon 
things that were Spiritual, and from above; there- Little-faith 
fore to what end should he that is of such a upon Esau's 

5 temper sell his Jewels (had there been any that 
would have bought them) to fill his mind with 
empty things? Will a man give a penny to fill 
his belly with Hay? or can you persuade the 
Turtle-dove to live upon Carrion, like the Crow? a comparison 

Though faithless ones can, for carnal Lusts, Turtle-dove 
pawn or mortgage, or sell what they have, and Crow. 
themselves outright to boot; yet they that have 
faith, saving faith, though but a little of it, can- 
not do so. Here therefore, my Brother, is thy 

5 mistake. 

Hope. I acknowledge it; but yet your severe 
reflection had almost made me angry. 

Chr. Why, I did but compare thee to some 
of the Birds that are of the brisker sort, who will 

) run to and fro in troden paths, with the Shell 
upon their heads; but pass by that, and consider 



196 



THE PILGRIM'S PROGRESS 



Hopeful 
swaggers. 



No great 
heart for God, 
wnere th^re 
is but little 
faith. 



We have more 
courage when 
out, than when 
we are in. 



Pet. 5. 8. 



Christian 
tells his own 
experience in 
this case. 



the matter under debate, and all shall be well 
betwixt thee and me. , 

Hope. But, Christian, these three fellows, ^ 
I am pers waded in my heart, are but a company ■ 
of Cowards; would they have run else, think you, 5 
as they did, at the noise of one that was coming , 
on the road? Why did not Little-faith pluck up ' 
a greater heart? He might, methinks, have j 
stood one brush with them, and have yielded ; 
when there had been no remedy. i 

Chr. That they are Cowards, many have said, | 
but few have found it so in the time of Trial. | 
As for a great heart, Little-faith had none; and j 
I perceivo by thee, my Brother, hadst thou been 
the man concerned, thou art but for a brush, and i 
then to yield. And verily since this is the height I 
of thy stomach, now they are at a distance from \ 
us, should they appear to thee as they did to 
him, they might put thee to second thoughts. 

But consider again, they are but Journeymen 2 
Thieves; they serve under the King of the Bot- 
tomless Pit, who, if need be, will come in to their ^ 
... . j 

aid himself, and his voice is as the roaring of a I 

Lion. I myself have been ingaged as this Little- 
faith was, and I found it a terrible thing. These 2 
three Villains set upon me, and I beginning like , 
a Christian to resist, they gave but a call, and j 
in came their Master: I would, as the saying is, 
have given my life for a penny; but that, as God 
would have it, I was cloathed with Armour of 3 
proof. Ay, and yet though I was so harnessed, [ 



THE PILGRIM'S PROGRESS 197 

I found It hard work to quit myself like a man : 

no man can tell what in that Combat attends 

us, but he that hath been in the battle himself. 

Hope. Well, hut they ran, you see, when 

> they did but suppose that one Great-grace was 
in the way. 

Chr. True, they have often fled, both they 
and their Master, when Great-grace hath but The King's 
appeared; and no marvel, for he is the Kings 

) Champio7i. But I tro you will put some dif- 
ference between Little-jaith and the King's 
Champion. All the King's Subjects are not his 
Champions, nor can they when tried do such 
feats of War as he. Is it meet to think that a 

) little child should handle Goliah as David did? 
Or that there should be the strength of an Ox 
in a Wrenf Some are strong, some are weak; 
some have great faith, some have little: this 
man was one of the weak, and therefore he went 

J to the walls. 

Hope. I would it had been Great-grace, for 
their sakes. 

Chr. If it had been he, he might have had 
his hands full; for I must tell you, that though 

> Great-grace is excellent good at his Weapons, 
and has, and can, so long as he keeps them at 
Sword's point, do well enough with them; yet 
if they get within him, even Faint-heart, Mis- 
trust, or the other, it shall go hard but they will 

) throw up his heels. And when a man is down, 
you know what can he do? 



198 



THE PILGRIM'S PROGRESS 



Job. 41: 



Leviathan's 
sturdiness. 



Job. 39: 19. 

The excellent 
mettle that 
is in Job's 
Horse. 



Whoso looks well upon Great-grace^ s face shall 
see those scars and cuts there, that shall easily 
give demonstration of what I say. Yea, once 
I heard he should say, (and that when he was ; 
in the Combat) We despaired even of life. How sj 
did these sturdy Rogues and their fellows make ] 
David groan, mourn, and roar? Yea, Heman 
and Hezekiah too, though Champions in their 
day, were forced to bestir them when by these 
assaulted ; and yet, that notwithstanding, they lo 
had their Coats soundly brushed by them. Peter 
upon a time would go try what he eould do ; i 
but though some do say of him that he is the i 
Prince of the Apostles, they handled him so, ' 
that they made him at last afraid of a sorry Girle. 15 

Besides, their King is at their Whistle. He 
is nevel" out of hearing; and if at any time they I 
be put to the worst, he if possible comes in to ' 
help them; and of him it is said. The Sword of 
him that layeth at him cannot hold, the Spear, 20 
the Dart, nor the Habergeon: he esteemeth Iron as 1 
Straw, and Brass as rotten Wood. The Arrow 
cannot make himflie; Sling-stones are turned with 
him into Stubble, Darts are counted as Stubble: ' 
he laugheth at the shaking of a spear. What can 2S 
a man do in this case? T is true, if a man could 
at every turn have Job^s Horse, and had skill ; 
and courage to ride him, he might do notable j 
things; /or his Neck is clothed with Thunder, he j 
will not be afraid as the Grasshopper,, the glory 301 
of his Nostrils is terrible, he paweth in the Valley, \ 



THE PILGRIM'S PROGRESS 199 

rejoyceth in his strength, and goeth out to meet 
the armed men. He mocketh at fear, and is not 
affrighted, neither turneth hack from the Sword. 
The Quiver rattleth against him, the glittering 
Spear, and the Shield. He sivallotceth the 
ground with fierceness and rage, neither helieveth 
he that it is the sound of the Trumpet. He saith 
among the Trumpets, Ha, ha; and he smelletk 
Ihe Battel afar off, the thundering of the Captains, 
2nd the Shoutings. 

But for such footmen as thee and I are, let 
US' never desire to meet with an enemy, nor vaunt 
IS if we could do better, when we hear of others 
that they have been foiled, nor be tickled at the 
ihoughts of our own manhood; for such com- 
monly come by the worst when tried. Witness 
Peter, of Avhom I made mention before. He 
fvould swagger, ay he would; he would, as his 
i^ain mind prompted him to say, do better, and 
5tand more for his Master than all men; but who 
>o foiled and run down by these Villains as he? 

When therefore we hear that such Robberies 
ire done in the King's High-way, two things 
3ecome us to do: First, To go out harnessed 
md to be sure to take a Shield with us; for it 
vas for Avant of that, that he that laid so lustily 
it Leviathan could not make him yield; for in- 
ieed if that be wanting he fears us not at all. 
rherefor^ he that had skill hath said, Above all Eph. 6;i6t 
ake the Shield of Faith, wherewith ye shall he 
ible to quench all the fiery darts of the wicked. 



200 



THE PILGRIM'S PROGRESS 



*T is good to 
have a 
Convoy. 

Ex. 33: 15. 



Ps. 3: 5-8. 
Ps. 27: 1-3. 
Isa. 10: 4. 
Job. 9: 10. 



A way and 
away. 



The flattere'^ 
6nds them. 



'T is good also that we desire of the King a 
Convoy, yea that he will go with us himself. ; 
This made David rejoyce when in the Valley of 
the Shaddow of Death: and Moses was rather - 
for dying where he stood, than to go one step t 
without his God. O my Brother, if he will but 
go along with us, what need we be afraid of ten , 
thousands that shall set themselves against us? ' 
But without him, the proud helpers jail under 
the slain. ] 

I for my part have been in the fray before , 
now, and though (through the goodness of him \ 
that is best) I am, as you see, alive; yet I cannot | 
boast of my manhood. Glad shall I be, if I 
meet with no more such brunts, though I fear ] 
we are not got beyond all danger. However, | 
since the Lion and the Bear have not as yet , 
devoured me, I hope God will also deliver us , 
from the next uncircumcised Philistine. ] 

Poor Little- faith! Hast been among the Thieves? 2 
Wast robb'd? Remember this: Whoso believes 
And gets more Faith, shall then a victor be 
Over ten thousand, else scarce over three. 

So they went on, and Ignorance followed. They ' 
went then till they came at a place where they 2 
saw a w^ay put itself into their way, and seemed , 
withal to lie as straight as the way which they \ 
should go: and here they knew not which of the j 
two to take, for both seemed straight before them ; 
therefore here they stood still to consider. And 3 
as they were thinking about the way, behold a v 



THE PILGRIM'S PROGRESS 201 

man black of flesh, but covered with a very Kght 
Robe, came to them, and asked them why they 
stood there? They answered they were going 
to the Coelestial City, but knew not which of 
these ways to take. Follow me, said the man, Christian 

1 • 1 IT • r>. 1 « 11 and his fellow 

it is thither that 1 am going, bo they followed deluded. 
him in the way that but now came into the road, 
which by degrees turned, and turned them so 
from the City that they desired to go to, that in 
little time their faces were turned away from it: 
yet they followed him. But by-and-by, before They are taken 
they were aware, he led them both within the 
compass of a Net, in which they w^ere both so 
intangled, that they knew not what to do; and 
with that the white Robe fell off the black man's 
back: then they saw where they were. Where- 
fore there they lay crying some time, for they 
could not get themselves out. 

Chr. Then said Christian to his fellow. Now 
do I see myself in an errour. Did not the Shep- They bewail 
herds bid us beware of the Flatterers? As is tions.^°" '" 
the saying of the Wise man, so we have found it Prov. 29: 5. 
this day, A man that flattereth his Neighbour, 
spreadeth a Net for his feet. 

Hope. They also gave us a Note of directions 
about the way, for our more sure finding thereof; 
but therein we have also forgotten to read, and 
have not kept ourselves from the Paths of the 
Destroyer. Here David was wiser than wee; 
for saith he, Concerning the works of men, by Ps, 17:4. 
the word of thy lips I have kept me from the Paths 



202 



THE PILGRIM'S PROGRESS 



A Shining 
One comes 
to them with 
a Whip in 
his hand. 



Prov. 29:5. 
Dan. 11: 32. 
2Cor. 11:13, 14, 



They are 
examined, and 
convicted of 
forgetfulness. 



Deceivers 
6ne spoken. 

Rom. 10: 18. 
Deut. 2o. 2. 
2 Chron. 6: 
26. 27. 



of the Destroyer. Thus they lay bewailing them- 1 
selves in the Net. At last they espied a Shining | 
One coming towards them with a Whip of small | 
cord in his hand. When he was come to the i 
place where they were, he asked them whence t 
they came? and what they did there? They 
told him that they were poor Pilgrims going to 
Sion, but were led out of their way by a black I 
man, cloathed in white, who bid us, said they, 
follow him, for he was going thither too. Then i 
said he with the Whip, It is Flatterer, a false 
Apostle, that hath transformed himself into an 
Angel of Light. So he rent the Net, and let the ; 
men out. Then said he to them. Follow me, that 
I may set you in your way again : so he led them i 
back to the way which they had left to follow 
the Flatterer. Then he asked them, saying, 
Where did you lie the last night? They said, i 
With the Shepherds upon the Delectable Moun- \ 
tains. He asked them then. If they had not 2 
of them Shepherds a Note of direction for the 
way? They answered, Yes. But did you, said 
he, when you was at a stand, pluck out and read : 
your Note? They answered. No. He asked ' 
them. Why? They said they forgot. He asked 2 
moreo\'er. If the Shepherds did not bid them 
beware of the Flatterer? They answered. Yes; - 
but we did not imagine, said they, that this fine- 
spoken m.an had been he. 

Then T saw in my Dream, that he commanded 3( 
them to lie down; which when they did, he cbas- 



THE PILGRIM'S PROGRESS 203 

tised them sore, to teach them the good way They are 
wherein they should walk; and as he chastised sent on 

their way. 

them he said, As many as I love, I rebuke and 

^ . Rev. 3:19. 

chasten; be zealous therefore, and repent. This 

done, he bids them go on their way, and take 

good heed to the other directions of the Shepherds. 

So they thanked him for all his kindness, and 

went softly along the right way. 

Come hither, you that walk along the way, 
See how the Pilgrims fare that go astray; 
They catched are in an intangling Net, 
'Cause they good Counsel lightly did forget; 
'T is true they rescu'd were, but yet you see 
They 're scourg'd to boot : Let this your caution be. 

Now after a while, they perceived afar off one 
coming softly and alone all along the High-way 
to meet them. Then said Christian to his fellow, 
Yonder is a man with his back toward Sion, and 
he is coming to meet us. 

Hope. I see him, let us take heed to ourselves TheAtheist 
now, lest he should prove a Flatterer also. So ™^^ ^"^ 
he drew nearer and nearer, and at last came up 
unto them. His name was Atheist, and he asked 
them whither they were going? 

Chr. We are going to the Mount Sion. 

Then Atheist fell into a very great Laughter. Heiaugbs 

Chr. What is the meaning of your Laughter? 

Atheist. I laugh to see what ignorant persons 
you are, to take upon you so tedious a Journey, 
and yet are like to have nothing but your travel 
for your paines. 



204 



THE PILGRIM'S PROGRESS 



They reason 
together. 

Jer. 22: 13. 
Eccles. 10: 15. 



The Atheist 

takes up his 
content in this 
World. 



Christian 
proveth his 
Brother. 



2 Cor. 5: 7. 

Hopefuls 

gracious 

answer. 



Chr. Why, man? Do you think we shall not 
be received? i 

Atheist. Received! There is no such place as I 
you dream of in all this World. ■ 

Chr. But there is in the World to come. si 

Atheist. When I was at home in mine own i 
Country, I heard as you now affirm, and from | 
that hearing went out to see, and have been seek- ' 
ing this City this twenty years; but find no more 
of it than I did the first day I set out. i( 

Chr. W^e have both heard and believe that ; 
there is such a place to be found. 

Atheist. Had not I when at home believed, i 
I had not come thus far to seek; but finding none, 
(and yet I should, had there been such a place 15 
to be found, for I have gone to seek it further 
than you) I am going back again, and will seek ; 
to refresh myself with the things that I then 1 
cast away, for hopes of that which I now see ' 
is not. 2(3 

Chr. Then said Christian to Hopeful his fellow. 
Is it true which this man hath said? ■ 

Hope. Take heed, he is one of the Flatterers; 
remember what it hath cost us once already for 
our harkning to such kind of Fellows. What! 25| 
no Mount Siorif Did we not see from the De- i 
lectable Mountains the Gate of the City? Also, 
are we not now to walk by Faith? Let us go on, 1 
said Hopeful, lest the man with the Whip over- 
takes us again. You should have taught me 30 1 
that lesson, which I will round vou in the ears i 



THE PILGRIM'S PROGRESS 205 

withall: Cease my Son, to hear the instruction a remembrance 
that causeth to err from the ivorda of knowledge, chastizements 
I say, my Brother, cease to hear hhn, and let us against present 
believe to the saving of the Soul. 

5 Chr. My Brother, I did not put the question to Heb."i0:'39.' 
thee for that I doubted of the Truth of our belief 
myself, but to prove thee, and to fetch from thee honest heart. 
a fruit of the honesty of thy heart. As for this iJohn2;2L 
man, I know that he is blinded by the god of this 

) World. Let thee and I go on, knowing that we 
have belief of the Truth, and no lie is of the 
Truth. 

Hope. Now do I rejoyce in hope of the glory 
of God. So they turned away from the man; 

5 and he laughing at them went his way. 

I saw then in my Dream, that they went till They are come 

. ^ , . to the 

they came mto a certam Country, whose air nat- indianted 

•^ . . , Ground. 

urally tended to make one drowsie, if he came Hopeful 

■ begins to be 

a stranger into it. And here Hopeful began to drowsie, 
5 be very dull and heavy of sleep; wherefore he 
said unto Christian, I do now begin to grow so 
drowsie that I can scarcely hold up mine eyes, 
let us lie down here and take one Nap. 

Chr. By no means, said the other, lest sleep= 
5 ing we never awake more. 

Hope. Why, my Brother? Sleep is sweet to Christian 
the labouring man; we may be refreshed if we awake. 
take a nap. 

Chr. Do you not remember that one of the 
Shepherds bid us beware of the Inchanted iThes.s.-e. 
Ground? He meant by that, that we should be- 



206 



THE PILGRIM'S PROGRESS 



He is thankful. 
Eccles. 4: 9, 



To prevent 
drowsiness 
they fall to 
good discourse. 



Good discourse 

prevents 

drowsiness. 



The Dreamer's 
note. 



They begin at 
the beginning 
of their 
conversion. 



ware of sleeping; wherefore let us not sleep as do 
others, but let us watch and be sober. 

Hope. I acknowledge myself in a fault, and 
had I been here alone I had by sleeping run the 
danger of death. I see it is true that the Wise S 
man saith, Two are better than one. Hitherto 
hath thy company been my mercy, and thou 
shalt have a good reward for thy labour. 

Now then, said Christian, to prevent drowsi- 
ness in this place, let us fall into good discourse, k 

Hope. With all my heart, said the other. j 

Chr. Where shall we begin? 

Hope. Where God began with us. But do ; 
you begin, if you please. 

When Saints do sleepy grow, let them come hither, li 

And hear how these two Pilgrims talk together: 

Yea, let them learn of them, in any wise, 

Thus to keep ope their drowsie slumbring eyes. ' 

Saints' fellowship, if it be manag'd well, 

Keeps them awake, and that in spite of Hell. 2( 

Chr. Then Christian began and said, I will 
ask you a question: How came you to think at j 
first of doing as you do now? 

Hope. Do you mean, how came I at first to 
look after the good of my soul? 21 

Chr. Yes, that is my meaning. 

Hope. I continued a great while in the de- < 
light of those things which were seen and sold at 
our Fair; things which, as I believe now, would 
have (had I continued in them still) drownded 30 
me in perdition and destruction. 



THE PILGRIM'S PROGRESS 20*;? 

Chr. What things were they? 

Hope. All the Treasures and Riches of the Hopeful's 
World. Also I delighted much in Rioting, conversion. 
Revelling, Drinking, Swearing, Lying, Unclean- 
5 ness, Sabbath-breaking, and what not, that 
tended to destroy the Soul. But I found at last, 
by hearing and considering of things that are 
Divine, which indeed I heard of you, as also of 
beloved Faithful, that was put to death for his 
faith and good living in Vanity Fair, that the Rom. 6:21.23 
end of these things is death, and that for these 
things' sake the wrath of God cometh upon the 
children of disobedience. 

Chr. And did you presently fall under the 
J power of this conviction? 

Hope. No, I was not willing presently to Hopeful at 
know the evil of sin, nor the damnation that eyes against 
follows upon the commission of it; but endeav- 
oured, when my mind at first began to be shaken 
) with the Word, to shut mine eyes against the 
light thereof. 

Chr. But what was the cause of your carrying 
of it thus to the first workings of God's blessed 
Spirit upon you? 
i Hope. The causes were: 1. I w^as ignorant Reasons of 
that this w^as the work of God upon me. 1 never of light, 
thought that by awaknings for sin God at first 
begins the conversion of a sinner. 2. Sin was 
yet very sweet to my flesh, and I was loth to leave 
> it. 3. I could not tell how to part with mine 
old Companions, their presence and actions were 



208 



THE PILGRIM'S PROGRESS 



When he had 
lost his sense 
of sin, what 
brought it 



101 



15 



SO desirable unto me. 4. The hours in which 
convictions were upon me, were such trouble- 
some and such heart-affrighting hours, that I 
could not bear, no not so much as the remem- 
brance of them upon my heart. 

Chr. Then as it seems, sometimes you got 
rid of your trouble. 

Hope. Yes verily, but it would come into my 
mind again, and then I should be as bad, nay 
worse, than I was before. 

Chr. Why, what was it that brought your 
sins to mind again? 

Hope. Many things; as, 

1. If I did but meet a good man in the Streets; 
or, 

2. If I have heard any read in the Bible; or, 

3. If mine Head did begin to ake; or, : 

4. If I were told that some of my Neighbours i 
were sick; or, i 

5. If I heard the Bell toll for some that were 20- 
dead; or, 

6. If I thought of Dying myself; or, j 

7. If I heard that suddain Death happened to 
others ; : 

8. But especially, when I thought of myself, 251 
that I must quickly come to the Judgement. 

Chr. And could you at any time with ease get 
off the guilt of sin, when by any of these wayes 
it came upon you? 

Hope. No, not latterly, for then they got soj 
faster hold of mv conscience; and then, if I did 



THE PILGRIM'S PROGRESS 209 

but think of going back to sin, (though my mind 
was turned against it) it would be double tor- 
ment to me. 

Chr. And how did you do then? 
5 Hope. I thought I must endeavour to mend When he could 

TCP 11 1 X T 1 "° longer shake 

my lite; lor else, thought 1, 1 am sure to be off his guilt by 

, , sinful courses, 

damned. then he en- 

r^i A 1 1 • 1 1 « deavors to 

Clir. And did you endeavour to mend.-^ mend. 

Hope. Yes, and fled from not only my sins, 
) but sinful Company too; and betook me to 
religious duties, as Prayer, Reading, Weeping 
for Sin, speaking Truth to my Neighbours, &c. 
These things I did, with many others, too much 
here to relate. 
) Chr. And did you think yourself well then? Then he 

1-11 thought 

f^lope. les, tor a while; but at the last my himself well. 
trouble came tumbling upon me again, and that 
over the neck of all my Reformations. 

Chr. How came that about, since you was 
) now Reformed? 

Hope. There were several things brought it Reformation 

. , , , . ' , , i 7 7 at last could 

upon me, especially such sayings as these: Ail not help, and 
our righteousnesses are as filthy rags By the 
ivorks of the Law no man shall be justified. When Gai. 2:'i6. 

> you have done all things, say, We are unprofitable: 
with many more the like. From whence I be- 
gan to reason with myself thus: If all my right- 
eousnesses are filthy rags; if by the deeds of the 
Law, no man can be justified; and if, when we 

) have done all, we are yet unprofitable; then 'tis 
but a follv to think of Heaven bv the Law. I 



210 



THE PILGRIM'S PROGRESS 



His being a 
debtor by the 
Law troubled 
him. 



His espying 
bad things in 
his best duties, 
troubled him. 



This made 
him break his 
mind to 

Faithful, who 
told him the 
way to be 
saved. 



further thought thus: If a man runs an 100/. ' 
into the Shop-keeper's debt, and after that shall ' 
pay for all that he shall fetch, yet his old debt 
stands still in the Book uncrossed; for the which 
the Shop-keeper may sue him, and cast him into 5 ; 
Prison till he shall pay the debt. 

Chr. Well, and how did you apply this to 1 
yourself? i 

Hope. Why, I thought thus with myself: ' 
I have by my sins run a great way into God's 101 
Book, and that my now reforming will not pay , 
off that score; therefore I should think still under I 
all my present amendments. But how shall I ' 
be freed from that damnation that I have brought 
myself in danger of by my former transgressions? is 

Chr. A very good application: but pray go i 
on. ' 

Hope. Another thing that hath troubled me, ! 
even since my late amendments, is, that if I 
look narrowly into the best of what I do now, I 20 
still see sin, new sin, mixing itself with the best 
of that I do ; so that now I am forced to conclude, 
that notwithstanding my former fond conceits 
of myself and duties, I have committed sin enough ! 
in one duty to send me to Hell, though my former 25I 
life had been faultless. I 

Chr. And what did you do then ? 1 

Hope. Do! I could not tell what to do, till I 
brake my mind to Faithful, for he and I were ■ 
well acquainted. And he told me, that unless 30 j 
I could obtain the righteousness of a Man that I 



THE PILGRIM'S PROGRESS 211 

never had sinned, neither mine own, nor all 
the righteousness of the World could save me. 

Chr. And did you think he spake true? 

Hope. Had he told me so when I was pleased 
and satisfied w^ith mine own amendments, I had 
called him Fool for his pains: but now, since I 
see mine own infirmity, and the sin that cleaves 
to my best performance, I have been forced to 
be of his opinion. 

Chr. But did you think, when at first he sug- 
gested it to you, that there was such a Man to be 
found, of whom it might justly be said, that he 
never committed sin? 

Hope. I must confess the words at first sounded At which he 
strangely; but after a little more talk and com- presem* 
pany with him, I had full conviction about it. 

Chr. And did you ask him what Man this was, 
and how you must be justified by him? 

Hope. Yes, and he told me it was the Lord Heb. 10:12. 
Jesus, that dwelleth on the right hand of the Coi.i: 13-20. 
Most High. And thus, said he, you must be 1 Pet. 2: 24. 
justified by him, even by trusting to what he 
hath done by himself in the days of his flesh, and 
suffered when he did hang on the Tree. I asked A more par. 
him further, how that man's righteousness could dLscoveryof 
be of that efficacy to justifie another before God? saved. 
And he told me he was the mighty God, and did 
what he did, and died the death also, not for 
himself, but for me; to whom his doings, and 
the worthiness of them should be imputed, if 
I believed on him. 



212 



THE PILGRIM'S PROGRESS 



He doubts of 
acceptation. 



Matt. 11:28. 



He IS better 
instructed. 



Matt. 24: 35. 



Ps. 95: 6. 
Dan. 6: 10. 
Jer. 29: 12, 13. 



Ex. 25: 22. 
Lev. 16: 2. 
Num. 7:89. 
Heb. 4: 16. 



He is bid 
to pray. 



Chr. And what did you do then? 

Hope. I made my objections against my 
believing, for that I thought he was not willing 
to save me. 

Chr. And what said Faithful to you then? 

Hope. He bid me go to him and see. Then I 
said it was presumption: but he said, No, for 
I was invited to come. Then he gave me a Book 
of Jesus his inditing, to encourage me the more 
freely to come; and he said concerning that 
Book, that every jot and tittle thereof stood 
firmer than Heaven and Earth. Then I asked 
him, What I must do when I came? and he told 
me, I must intreat upon my knees, with all my 
heart and soul, the Father to reveal him to me. 
Then I asked him further. How I must make 
my supplication to him? And he said. Go, and 
thou shalt find him upon a mercy-seat, where he 
sits all the year long, to give pardon and for- 
giveness to them that come. I told him that I 
knew not what to say when I came. And he 
bid me say to this effect: God be merciful to me 
a sinner, and make me to know and believe in 
Jesus Christ; for I see that if his righteousness, 
had not been, or I have not faith in that righteous- 
ness, I am utterly cast atvay. Lord, I have heard 
that thou art a merciful God, and hast ordained 
that thy Son Jesus Christ should be the Saviour 
of the world; and moreover, that thou art willing 
to bestow him upon such a poor sinner as I am, 
(and I am a sinner indeed) Lord; take therefore 



THE PILGRIM'S PROGRESS 213 

this opportunity, and magnifie thy grace in the 
Salvation of my soul, through thy Son Jesus 
Christ. Amen. 

Chr. And did you do as you were bidden? 
5 Hope. Yes, over and over and over. Hepraya 

Chr. And did the Father reveal his Son to you? 

Hope. Not at the first, nor second, nor third, 
nor fourth, nor fifth, no nor at the sixth time 
neither. 
Chr. What did you do then? 

Hope. What! why I could not tell what to do. 

Chr. Had you not thoughts of leaving off 
praying? 

Hope. Yes, an hundred times twice told. 
5 Chr. And what was the reason you did not? He thought to 

TIT 11 1 • 1 1 1 l^^ve off 

Hope, i believed that that was true which had praying. 
been told me, to wit, that without the right- 
eousness of this Christ all the world could not 
save me; and therefore thought I with myself. If 
I leave off, I die, and I can but die at the Throne He durst not 

IcSLVC off 

of Grace. And withall, this came into my mind, praying, and 

why. 

If it tarry, wait for it, because it will surely come, 
and will not tarry. So I continued praying untill 
the Father shewed me his Son. 

5 Chr. And how was he revealed unto you? 
Hope. I did not see him with my bodily eyes, 
but with the eyes of mine understanding; and 
thus it was: One day I was very sad, I think 
sadder than at any one time in my life, and this ^p^- ^' ^^ 19. 

sadness was through a fresh sight of the greatness 
and vilene^s of my sins: and as I was then look- 



214 THE PILGRIM'S PROGRESS , 

ing for nothing but Hell, and the everlasting dam- . 

r^'eakdto nation of my Soul, suddenly, as I thought, I j 

him, and how y^^y the Lord Jesus look down from Heaven upon 

Acts 16: 31. nie, and saying, Believe on the Lord Jesus Christ, ' 

and thou shalt he saved. Si 

But I replyed, I^ord, I am a great, a very great 
sinner. And he answered. My grace is suj- j 
2 Cor, 12:9. ficient jor thee. Then I said. But Lord, what is 
believing? And then I saw from that saying, 
He that cometh to vie shall never hunger, and he K 
John 6: 35. ffidf believeth on me shall never thirst, that be- , 
lieving and coming was all one; and that he { 
that came, that is, ran out in his heart and aifec- j 
tions after salvation by Christ, he indeed believed 
in Christ. Then the water stood in -mine eyes, n 
and I asked further, But Lord, may such a great 
sinner as I am be indeed accepted of thee, and : 
be saved by thee? And I heard him say, And I 
Jobn6:37 JiI^yi that cometh to me I will in no wise cast out. 

Then I said, But how, Lord, must I consider 2( 
of thee in my coming to thee, that my faith may 
be placed aright upon thee? Then he said, ] 
Christ Jesus came into the World to save sinners. ' 

iJ™io-r" ^^^ '^^ ^^^^ ^^ ^^ ^^^^ '^^^ /^^* righteousness to 

every one that believes. He died for our sins, 21 
and rose again for our justification. He loved us 
and washed us from our sins in his own blood. ^ 

Rom 4:25. jjg {g Mediator between God and us. He 

Rev. 1:5. 

Beb.7:24. ^^^^ Hveth to make intercession for us. From all 

which I gathered, that I must look for Right- 3( 
eousness in his Person, and for Satisfaction for 



THE PILGRIM'S PROGRESS 216 

my Sins by his Blood; that what he did in obe- 
dience to his Father's Law and in submitting to 
the penalty thereof, was not for himself, but for 
him that will accept it for his Salvation, and be 

5 thankful. And now was my heart full of joy, 
mine eyes full of tears, and mine affections run- 
ning over with love to the Name, People, and 
Ways of Jesus Christ. 

Chr. This was a revelation of Christ to your 

soul indeed; but tell me particularly what effect 
this had upon your spirit. 

Hope. It made me see that all the World, 
notwithstanding all the righteousness thereof, 

• is in a state of condemnation. It made me see 

5 that God the Father, though he be just, can 
justly justifie the coming sinner. It made me 
greatly ashamed of the vileness of my former life, 
and confounded me with the sense of mine own 
Ignorance; for there never came thought into 

my heart before now, that shewed me so the 
beauty of Jesus Christ. It made me love a holy 
life, and long to do something for the Honour 
and Glory of the Name of the Lord Jesus; yea, 
I thought that had I now a thousand gallons 

5 of blood in my body, I could spill it all for the 
sake of the Lord Jesus. 

I then saw in my Dream that Hopeful looked 
back and saw Ignorance, whom they had 
left behind, coming after. Look, said he to 

Christian, how far yonder Youngster loitereth 
behind. 



216 



THE PILGRIM'S PROGRESS 



Young 
Ignorance 
comes up again. 
Their talk. 



Ignorance's 
hope and the 
gjound of it. 



Vtev. 13: 4. 



Chr. Ay, ay, I see him; he careth not for our \ 
company. I 

Hope. But I tro it would not have hurt him, i 
had he kept pace with us hitherto. 

Chr. That 's true, but I warrant you he 6 \ 
thinketh otherwise. 

Hope. That I think he doth, but however ] 
let us tarry for him. So they did. 

Then Christian said to him, Come away man, ] 
why do you stay so behind? loi 

Ignor. I take my pleasure in walking alone, 
even more a great deal than in Company, unless i 
I like it the better. i 

Then said Christian to Hopeful (but softly), . 
Did I not tell you he cared not for our company? 15 
But however, come up, and let us talk away the 
time in this solitary place. Then directing his 1 
speech to Ignorance, he said, Come, how do you? i 
How stands it between God and your Soul 
now? 

Ignor. I hope well; for I am always full of 
good motions, that come into my mind to com- 
fort me as I walk. 

Chr. What good motions? pray tell us. 

Ignor. Why, I think of God and Heaven. 

Chr. So do the Devils and damned Souls. 

Ignor. But I think of them and desire 
them. 

Chr. So do many that are never like to come 
there. The Soul of the Sluggard desires, and 3( 
hath nothing. \ 



20 



2£ 



THE PILGRIM'S PROGRESS 217 

Ignor. But I think of them, and leave all for 
them. 

Chr. That I doubt, for leaving all is an hard 
matter, yea a harder matter than many are aware 
5 of. But why, or by what, art thou perswaded 
that thou hast left all for God and Heaven? 
Ignor. My heart tells me so. 

Chr. The wise man sayes. He that trusts his Prov.28: 26. 
oivn heart is a jool. 
3 Ignor. This is spoken of an evil heart, but mine 
is a good one. 

Chr. But how dost thou prove that? 
Ignor. It comforts me in hopes of Heaven. 
Chr. That may be through its deceitfulness, 
5 for a man's heart may minister comfort to him 
in the hopes of that thing for which he yet has 
no ground to hope. 

Ignor. But my heart and life agree together, 
and therefore my hope is well grounded. 
) Chr. Who told thee that thy heart and life 
agree together? 

Ignor. My heart tells me so. 
• Chr. Ask my fellow if I be a Thief! Thy 
heart tells thee so ! Except the Word of God 
) beareth witness in this matter, other Testimony 
is of no value. 

Ignor. But is not that a good heart that has 

good thoughts? and is it not a good life that is 

according to God's Commandments? 

) Chr. Yes, that is a good heart that hath good 

thoughts, and that is a good life that is according 



218 THE PILGRIM'S PROGRESS 

to God's Commandments; but it is one thing ' 

indeed to have these, and another thing only to , 
think so. 

Ignor. Pray, what count you good thoughts, j 

and a Ufe according to God's Commandments? S j 

Chr. There are good thoughts of divers kinds, ; 

some respecting ourselves, some God, some 

Christ, and some other things. 

What are good IgnoT. What be good thoughts respecting our- I 

thoughts. 

selves? 10 

Chr. Such as agree with the Word of God. 
Ignor. When do our thoughts of ourselves 

agree with the Word of God? 

Chr. W^hen we pass the same Judgment upon 

ourselves which the Word passes. To explain isi 

myself, the Word of God saith of persons in a ; 
Rom 3:10. natural condition, Thei'e is none righteous, there \ 

Gen. 6:5. . t • 

is none that doth good. It saith also, That every 
imagination of the heart of man is only evil, and ; 
that continually. And again. The imagination 20; 
of mans heart is evil from his youth. Now then, i 
when we think thus of ourselves, having sense 
thereof, then are our thoughts good ones, because , 
according to the Word of God. 

Ignor. I will never believe that my heart is 25; 
thus bad. ] 

Chr. Therefore thou never hadst one good 
thought concerning thyself in thy life. But let 
me go on : As the Word passeth a Judgment upon 
our Heart, so it passeth a Judgment upon our 30 
Ways; and when our thoughts of our Hearts and I 



THE PILGRIM'S PROGRESS 219 

Ways agree with the Judgment which the Word 
giveth of both, then are both good, because 
agreeing thereto. 

Ignor. Make out your meaning. 
5 Chr. Why, the Word of God saith that man's gi25:5 

'' ' Prov. 2: 15. 

ways are crooked ways, not good, but perverse. Rom. 3: 12. 
It saith they are naturally out of the good way, 
that they have not known it. Now when a man 
thus thinketh of his ways, I say, when he doth 

3 sensibly, and with heart-humiliation thus think, 
then hath he good thoughts of his own ways, 
because his thoughts now agree with the Judg- 
ment of the Word of God. 

Ignor. What are good thoughts concerning 

> God? 

Chr. Even as I have said concerning ourselves, 
when our thoughts of God do agree with what 
the Word saith of him; and that is, when we 
think of his Being and Attributes as the Word 

) hath taught, of which I cannot now discourse at 
large: but to speak of him with reference to us, 
then we have right thoughts of God, when we 
think that he knows us better than we know 
ourselves, and can see sin in us when and where 

) we can see none in ourselves; when we think he 
knows our inmost thoughts, and that our hearf 
with all its depths is alwayes open unto his eyes; 
also when we think that all our Righteousness 
stinks in his nostrils, and that therefore he can- 

) not abide to see us stand before him in any con- 
fidence even of all our best performances. 



220 THE PILGRIM'S PROGRESS 

] 

Ignor. Do you think that I am such a fool ' 
as to think God can see no further than I? or 
that I would come to God in the best of my per- 
formances? 

Chr. Why, how dost thou think in this matter? 5 

Ignor. Why, to be short, I think I must be- ' 
lieve in Christ for Justification. j 

Chr. How ! think thou must believe in Christ, 
when thou seest not thy need of him? Thou ] 
neither seest thy original or actual infirmities; i( 
but hast such an opinion of thyself, and of what 
thou doest, as plainly renders thee to be one that j 
did never see a necessity of Christ's personal | 
righteousness to justifie thee before God. How ' 
then dost thou say; I believe in Christ? ii 

Ignor. I believe w^ell enough for all that. 

Chr. How doest thou believe? 1 

The faith of Iguor. I bclieve that Christ died for sinners, I 

and that I shall be justified before God from the 
curse, through his gracious acceptance of my 2( 
obedience to his Law. Or thus, Christ makes 
my Duties that are religious, acceptable to his | 
Father by vertue of his Merits; and so shall T ^ 
be justified. | 

Chr. Let me give an answer to this Confes- 21 
sion of thy Faith. 

1. Thou believest with a fantastical Faith, 
for this Faith is nowhere described in the Word. ' 

2. Thou believest with a false Faith, because 
it taketh Justification from the personal right- 3( 
eousness of Christ, and applies it to thy own. 



Ignorance. 



THE PILGRIM'S PROGRESS 221 

3. This Faith maketh not Christ a Justifier of 
thy person, but of thy actions; and of thy person 
for thy actions' sake, which is false. 

4. Therefore this Faith is deceitful, even such 
as will leave thee under wrath in the day of God 
Almighty; for true Justifying Faith puts the 
soul (as sensible of its lost condition by the Law) 
upon flying for refuge unto Christ's righteousness, 
(which Righteousness of his is not an act of 
Grace, by which he maketh for Justification thy 
obedience accepted with God; but his personal 
obedience to the Law, in doing and suffering 
for us what that required at our hands.) This 
Righteousness, I say, true Faith accepteth; under 
the skirt of which the soul being shrouded, and 
by it presented as spotless before God, it is 
accepted, and acquit from condemnation. 

Ignor. What! would you have us trust to 
what Christ in his own person has done without 
us? This conceit would loosen the reines of 
our lust, and tollerate us to live as we list. For 
what matter how we live, if we may be justified 
by Christ's personal righteousn-ess from all, 
when we believe it? 

Chr. Ignorance is thy name, and as thy name 
is, so art thou ; even this thy answer demonstrateth 
what I say. Ignorant thou art of what Justi- 
fying Righteousness is, and as ignorant how to 
secure thy Soul through the Faith of it from the 
heavy wrath of God. Yea, thou also art ignor- 
ant of the true effects of savins: Faith in this 



222 



IHE PILGRIM'S PROGRESS 



Ignorance 
jangles with 
them. 



He speaks 
reproachfully 
of what he 
knows not. 



Matt. 11:27. 
1 Cor. 12: 3. 
Eph. 1: 18. 



Righteousness of Christ, which is to bow and ] 
win over the heart to God in Christ, to love his , 
Name, his Word, Ways, and People, and not '■ 
as thou ignorantly imaginest. 

Hope. Ask him if ever he had Christ revealed i 
to him from Heaven? 

Ignor. W^hat! you are a man for revelations! i 
I believe that what both you, and all the rest of 
you, say about that matter, is but the fruit of 
distracted braines. l 

Hope. Why man ! Christ is so hid in God from 
the natural apprehensions of all flesh, that he can- 
not by any man be savingly known, unless God • 
the Father reveals him to them. 

Ignor. That is your Faith, but not mine; yet i 
mine I doubt not is as good as yours, though I 
have not in my head so many Whimzies as you. • 

Chr. Give me leave to put in a word. You i 
ought not so slightly to speak of this matter: for 
this I will boldly affirm (even as my good com- 2 
panion hath done) that no man can know Jesus 
Christ but by the revelation of the Father; yea, 
and Faith too,' by which the soul layeth hold upon \ 
Christ, (if it be right) must be wrought by the 
exceeding greatness of his mighty power; the 2 
working of which Faith, I perceive, poor Ignor- 
ance, thou art ignorant of. Bie awakened then, j 
see thine own wretchedness, and fly to the Lord 
Jesus; and by his righteousness, which is the 
righteousness of God, (for he himself is God) 3 
thou shalt be delivered from condemnation. 1 



THE PILGRIM'S PROGRESS 223 

Ignor. You go so fast I cannot keep pace with 
you; do you go on before, I must stay a while The talk 
behind. 

Well Ignorance, wilt thou yet foolish be, 
5 To slight good Counsel, ten times givon thee? 

And if thou yet refuse it, thou shalt know 

E're long the evil of thy doing so: 

Remember, man, in time; stoop, do not fear, 

Good Counsel taken well, saves; therefore hear: 
But if thou yet shall slight it, thou wilt be 

The loser, Ignorance, I'll warrant thee. 

Chr. Well, come my good Hopeful, I perceive 
that thou and I must walk by ourselves again. 
So I saw in my Dream that they went on apace 
5 before, and Ignorance he came hobbling after. 
Then said Christian to his Companion, It pities 
me much for this poor man ; it will certainly go 
ill with him at last. 

Hope. Alas, there are abundance in our Town 

D in his condition, whole families, yea, whole Streets, 

and that of Pilgrims too; and if there be so many 

in our parts, how many think you, must there be 

in the place where he was born? 

Chr. Indeed the Word saith. He hath blinded 
5 their eyes, lest they shoidd see, &c. But now we 
are by ourselves, what do you think of such men? 
Have they at no time, think you, convictions of 
sin, and so consequently fears that their state is 
dangerous? 
Hope. Nay, do you answer that question your- 
self, for you are the elder man. 

Chr. Then I say, sometimes (as I think) they 



224 THE PILGRIM'S PROGRESS 

may, but they being naturally ignorant, under- 
stand not that such convictions tend to their good ; 
and therefore they do desperately seek to stifle 
them, and presumptuously continue to flatter 
themselves in the way of their own hearts. 

Hope. I do believe, as you say, that fear tends 

The good use much to men's good, and to make them right at j 
their beginning to go on Pilgrimage. \ 

Ps.'niiio.* Chr. Without all doubt it doth, if it be right; * 

Provig-io. for so says the Word, The fear of the Lord is the ic 
beginning of Wisdom. 

Right fear. Hope. How will you describe right fear? 

Chr. True or right fear is discovered by three ! 
things : 

1. By its rise; it is caused by saving convictions u 
for sin. 

2. It driveth the soul to lay fast hold of Christ \ 
for salvation. ' 

3. It begetteth and continueth in the soul a 
great reverence of God, his Word, and Ways, 2C 
keeping it tender, and making it afraid to turn 
from them, to the right hand or to the left, to 
an}i;hing that may dishonour God, break its , 
peace, grieve the Spirit, or cause the Enemy to ' 
speak reproachfully. 2i 

Hope. Well said; I believe you have said the 
truth. Are we now almost got past the Inchanted j 
Ground? i 

Chr. W^hy, art thou weary of this discourse? 

Hope. No, verily, but that I would know 3C 
where we are. i 



THE PILGRIM'S PROGRESS 225 

Chr. We have not now above two miles further 
to go thereon. But let us return to our matter. 
Now the Ignorant know not that such convictions why ignorant 
as tend to put them in fear are for their good, and convictions. 
5 therefore they seek to stifle them. 

Hope. How do they seek to stifle them? 

Chi\ 1. They think that those fears are wrought 
by the Devil, (though indeed they are wrought of 
God) and thinking so, they resist them as things 
) that directly tend to their overthrow. 2. They 
also think that these fears tend to the spoiling of 
their Faith, when alas for them, poor men that 
they are, they have none at all ! and therefore they 
harden their hearts against them. 3. They pre- 

> sume they ought not to fear, and therefore in 
despite of them wax presumptuously confident. 
4. They see that these fears tend to take away 
from them their pitiful old self-holiness, and 
therefore they resist them with all their 

> might. 

Hope. I know something of this myself; for 
before I knew myself it was so with me. 

Chr. Well, we will ^eave at this time our Neigh- 
bor Ignorance by himself, and fall upon another 
. profitable question. 

Hope. With all my heart, but you shall still 
begin. 

Chr. ^Ne\\ then, did you not know about ten Talk about 

m ' . , one TempO' 

years ago, one 1 emporary in your parts, who was vary. 
I a forward man in Religion then? 

Hope. Know him ! yes, he dwelt in Graceless, 



226 



THE PILGRIM'S PROGRESS 



Where he 
dwelt. 



He was 
towardly once. 



Reasons why 
towardly ones 
go back. 



a town about two miles off of Honesty, and he 
dwelt next door to one Turn-hack. \ 

Chi'. Right, he dwelt under the same roof with ' 
him. Well, that man was much awakened once; 
I believe that then he had some sight of his sins, 5 
and of the wages that were due thereto. 

Hope. I am of your mind, for (my house not I 
being above three miles from him) he would oft- 
times come to me, and that with many tears. 
Truly I pitied the man, and was not altogether n 
without hope of him; but one may see it is not 
every one that cries, Lord, Lord. 

Chr. He told me once that he was resolved to , 
go on Pilgrimage, as we do now; but all of a 
sudden he grew acquainted with one Save-self, ij 
and then he became a stranger to me. ' 

Hope. Now since we are talking about him, i 
let us a little enquire into the reason of the sud- ' 
dain back-sliding of him and such others. 

Chr. It may be very profitable, but do you 2( 
begin. 

Hope. Well then, there are in my judgment I 
four reasons for it. ^ 

1. Though the consciences of such men are ' 
awakened, yet their minds are not changed; there- 2j 
fore when the power of guilt weareth away, that 
which provoked them to be religious ceaseth. ' 
Wherefore they naturally turn to their own course 
again, even as we see the Dog that is sick of what 
he has eaten, so long as his sickness prevails, he 3( 
vomits and casts up all; not that he doth this of a 



THE PILGRIM'S PROGRES^ 227 

free mind, (if we may say a Dog has a mind) but 
because it troubleth his Stomach; but now when 
his sickness is over, and so his Stomach eased, 
his desire being not at all alienate from his vomit, 

5 he turns him about and licks up all; and so it is 
true which is written. The Dog is turned to his 2 Pet. 2: 22. 
own vomit again. This I say, being hot for 
Heaven by vertue only of the sense and fear of 
the torments of Hell, as their sense of Hell and 

the fears of damnation chills and cools, so their 
desires for Heaven and Salvation cool also. So 
then it comes to pass, that when their guilt and 
fear is gone, their desires for Heaven and Hap- 
piness die, and they return to their course 

5 again. 

2. Another reason is, they have slavish fears 
that do over-master them; I speak now of the 

fears that they have of men, For the fear of men Prov.29:25. 
bringeth a snare. So then, though they seem to be 

hot for Heaven, so long as the flames of Hell are 
about their ears, yet when that terrour is a little 
over, they betake themselves to second thoughts; 
namely, that 't is good to be wise, and not to run . 
(for they know not what) the hazard of losing 

!5 all; or at least, of bringing themselves into un- 
avoidable and unnecessary troubles, and so they 
fall in with the world again. 

3. The shame that attends Religion lies also 
as a block in their way; they are proud and 

50 haughty, and Religion in their eye is low and 
contemptible; therefore when they have lost their 



228 THE PILGRIM'S PROGRESS 

sense of Hell and wrath to come, they return \ 
again to their former course. 

4. Guilt, and to meditate terrour, are grievous 
to them; they like not to see their misery before 
they come into it. Though perhaps the sight of it sj 
first, if they loved that sight, might make them ■ 
flie whither the righteous flie and are safe. But , 
because they do, as I hinted before, even shun 
the thoughts of guilt and terrour, therefore when 
once they are rid of their awakenings about the i( 
terrours and wrath of God, they harden their 
hearts gladly, and chuse such ways as will harden ] 
them more and more. 

Chr. You are pretty near the business, for the 
bottom of all is, for want of a change in their li 
mind and will. And therefore they are but like i 
the Felon that standeth before the Judge; he 
quakes and trembles, and seems to repent most ^ 
heartily, but the bottom of all is the fear of the 
Halter, not of any detestation of the offence; as 2( 
is evident, because, let but this man have his 
liberty, and he will be a Thief, and so a Rogue 
still ; whereas, if his mind was changed, he would 
be otherwise. 

Hope. Now I have shewed you the reasons of 21 
their going back, do you show me the manner 
thereof. 

Chr. So I will willingly. I 

1. They draw off their thoughts, all that they 
may from the remembrance of God, Death, and 3( 
Judgement to come. 



THE PILGRIM'S PROGRESS 229 

2. Then they cast off by degrees private Duties, How the * 
as Closet-prayer, Curbing their Lusts, Watching, go'S'back. 
Sorrow for Sin, and the like. 

3. Then they shun the company of lively and 
5 warm Christians. 

4. After th^t they grow cold to publick Duty, 
as Hearing, Reading, Godly Conference, and the 
like. 

5. Then they begin to pick holes, as we say, in 
3 the Coats of some of the Godly; and that devil- 
ishly, that they may have a seeming colour to 
throw Religion (for the sake of some infirmity they 
have spied in them) behind their backs. 

6. Then they begin to adhere to, and associate 
5 themselves with carnal, loose, and wanton men. 

7. Then they give way to carnal and wanton 
discourses in secret; and glad are they if they can 
see such things in any that are counted honest, 
that they may the more boldly do it through their 

) example. 

8. After this, they begin to play with little 
sins openly. 

9. And then, being hardened, they shew them- 
selves as they are. Thus being lanched again 

> into the gulf of misery, unless a Miracle of Grace 
prevent it, they everlastingly perish in their own 
deceivings. 

Now I saw in my Dream, that by this time the Jf^-^»'*.„ ,„ 

•^ ' '' Cant i' 10. 12, 

Pilgrims were got over the Inchanted Ground, 

> and entering into the Country of BeAilah, whose 
air was very sweet and pleasant, the way lying 



230 THE PILGRIM'S PROGRESS 

directly through it, they solaced themselves there j 
for a season. Yea, here they heard continually , 
the singing of Birds, and saw every day the \ 
Flowers appear in the earth, and heard the voice 
of the Turtle in the Land. In this Country the s 
Sun shineth night and day; wherefore this was 
beyond the Valley of the Shadow of Death, and , 
also out of the reach of Giant Despair, neither 
could they from this place so much as see Doubt- ' 
ing Castle. Here they were within sight of the i 
City they were going to, also here met them some 

Angeb. of the inhabitants thereof; for in this land the ! 

Shining Ones commonly walked, because it was ; 
upon the borders of Heaven. In this land also 
the contract between the Bride and the Bride- i 

isa.62:5. groom was renewed; yea, here, as the Bridegroom , 

rejoyceth over the Bride, so did their God rejoice , 
over them. Here they had no want of Corn and i 
Wine; for in this place they met with abundance 
of what they had sought for in all their Pilgrimage. 2 
Here they heard voices from out of the City, loud 

isa. 62:11. voiccs, saving, Say ye to the daughter of Zion, 1 

isa. 62: 12 Behold thy salvation cometh, behold his retrard is 
vith him. Here all the inhabitants of the ' 
Country called them. The holy People, The re- 2 
deemed of the Lord, Sought out, &c. 

Now as they walked in this land, they had ! 
more rejoicing than in parts more remote from | 
the Kingdom to which they were bound; and 
drawing near to the City, they had yet a more ? 
perfect view thereof. It was builded of Pearls , 



THE PILGRIM'S PROGRESS 231 

and Precious Stones, also the Street thereof was 
paved with Gold ; so that by reason of the natural 
glory of the City, and the reflection of the Sun- 
beams upon it, Christian with desire fell sick; 

6 Hopeful also had a fit or two of the same disease. 

Wherefore here they lay by it a while, crying out 

because of their pangs, If you see my Beloved, 

tell him that I am sick of love. Cant. 5: 8. 

But being a little strengthened, and better able 

to bear their sickness, they walked on their way, 
and came yet nearer and nearer, where were 
Orchards, Vineyards, and Gardens, and their 
gates opened into the High-way. Now as they 
came up to these places, behold the Gardiner 

5 stood in the way, to whom the Pilgrims said. 
Whose goodly Vineyards and Gardens are these? Deut.23:24. 
He answered. They are the King's, and are 
planted here for his own delights, and also for 
the solace of Pilgrims. So the Gardiner had 

them into the Vineyards, and bid them refresh 

themselves with Dainties. He also shewed them 

there the King's walks, and the Arbors where he 

delighted to be; and here they tarried and slept. 

Now I beheld in my Dream, that they talked 

5 more in their sleep at this time than ever they 
did in all their Journey; and being in a muse 
thereabout, the Gardiner said even to me, A'N'here- 
fore musest thou at the matter? It is the nature 
of the fruit of the Grapes of these Vineyards to 

3 go down so sweetly as to cause the lips of them 
that arc asleep to speak. 



232 THE PILGRIM'S PROGRESS 

j 

So I saw that when they awoke, they addressed ; 
themselves to go up to the City. But, as I said, 

Rev. 21:18. the reflections of the Sun upon the City (for the ' 
City was pure Gold) was so extreamly glorious, 

2 Cor. 3: 18. that they could not as yet with open face behold 5 \ 
it, but through an Instrument made for that pur- ! 
pose. So I saw that as they went on, there met j 
them two men, in Raiment that shone like Gold, 
also their faces shone as the light. 

These men asked the Pilgrims whence they i( 
came, and they told them. They also asked 
them where they had lodged, what diflSculties j 
and dangers, what comforts and pleasures they 
had met in the way, and they told them. Then 
said the men that met them. You have but two it 
difficulties more to meet with, and then you are j 
in the City. I 

Christian then and his Companion asked the \ 
men to go along with them, so they told them 
they would. But, said they, you must obtain it 2C 
by your own Faith. So I saw in my Dream that 
they went on together till they came in sight of , 
the Gate. 1 

Now I further saw that betwixt them and the 

Death. Gate was a River, but there was no Bridge to 2S 

go over; the River was very deep: at the sight 
therefore of this River the Pilgrims were much 
stounded ; but the men that went with them said, | 
You must go through, or you cannot come at the 
Gate. 30 

The Pilgrims then began to enquire if there 



THE PILGRIM'S PROGRESS 233 

was no other way to the Gate; to which they Death knot 
answered, Yes, but there hath not any, save two, nature, 
to wit, Enoch and Elijah, been permitted to tread we pass out 
that path, since the foundation of the World, nor into Glory. 
5 shall, untill the last Trumpet shall sound. The i Cor. 15: 

51 52 

Pilgrims then, especially Christian, began to 
dispond in his mind, and looked this way and 
that, but no way could be found by them by which 
they might escape the River. Then they asked 

3 the men if the Waters were all of a depth? They 
said. No; yet they could not help them in that Angels help 
case, for said they, you shall find it deeper or comfortably 
shallower, as you believe in the King of the place, deathf 
They then addressed themselves to the Water; 

5 and entring, Christian began to sink, and crying 
out to his good friend Hopeful, he said, I sink in 
deep Waters; the Billows go over my head, all his 
Waves go over me, Selah. 

Then said the other. Be of good chear, my 

3 Brother, I feel the bottom, and it is good. Then Christian's 
said Christian, Ah my friend, the sorrows of hour of death, 
death have compassed me about, I shall not see 
the land that flows with milk and honey. And 
with that a great darkness and horror fell upon 

5 Christian, so that he could not see before him. 
Also here he in great measure lost his senses, so 
that he could neither remember, nor orderly talk 
of any of those sweet refreshments that he had 
met with in the way of his Pilgrimage. But all 

) the words that he spake still tended to discover 
that he had horror of mind, and heart-fears that 



234 THE PILGRIM'S PROGRESS ^ 

] 

he should die in that River, and never obtain I 
entrance in at the Gate. Here also, as they that ; 
stood by perceived, he was much in the trouble- 
some thoughts of the sins that he had committed | 
both since and before he began to be a Pilgrim. 5 1 
*T was also observed that he was troubled with 
apparitions of Hobgoblins and evil Spirits, for I 
ever and anon he would intimate so much by 
words. Hopeful therefore here had much ado 
to keep his Brother's head above water; yea some- i( 
times he would be quite gone down, and then 
ere a while he would rise up again half dead. ! 
Hopeful also would endeavour to comfort him, 
saying. Brother, I see the Gate, and men standing 
by to receive us. But Christian would answer, i^ 
'T is you, t is ^''ou they wait for, you have been \ 
hopeful ever since I knew you. And so have you, \ 
said he to Christian. Ah Brother, said he, surely \ 
if I was right, he would now arise to help me; but 
for my sins he hath brought me into the snare, 2( 
and hath left me. Then said Hopeful, My 
Brother, you have quite forgot the Text, where 
P6.73:4. it is said of the wicked, There is no band in their [ 

death, but their strength is firm, they are not 
troubled as other men, neither are they plagued 2f 
like other men. These troubles and distresses 
that you go through in these Waters are no sign 
that God hath forsaken you, but are sent to try ; 
you, whether you will call to mind that which 
heretofore you have received of his goodness, and 3C 
live upon him in your distresses. i 



THE PILGRIM'S PROGRESS 235 

Then I saw in my Dream, that Christian was 
as in a muse a while. To whom also Hopeful Christian 
added this word, Be of good cheer, Jesus Christ Ws tears 
maketh thee whole; and with that Christian brake 

Isa. 43' 2 

out with a loud voice, Oh 1 see him again, and 

he tells me, When thou passest through the IVaters, 

I will he with thee; and through the Rivers, the?) 

shall not overflow thee. Then they both took 

courage, and the Enemy was after that as still as 

a stone, untill they were gone over. Christian 

therefore presently found ground to stand upon, The Angels 

and so it followed that the rest of the River was them so soon 

but shallow. Thus they got over. Now upon passed out of 

the bank of the River on the other side, they saw 

the two shining men again, who there waited for 

them; wherefore being come out of the River, 

they saluted them saying. We are miyiistring 

Spirits, sent forth to minister for those that shall 

be heirs of salvation. Thus they went along 

towards the Gate. Now you must note that the 

City stood upon a mighty Hill, but the Pilgrims 

went up that Hill with ease because they had 

these two men to lead them up by the arms; also 

they had left their Mortal Garments behind them rhey have put 

in the River, for though they went in with them, 

they came out without them. They therefore 

went up here w^ith much agility and speed, though 

the foundation upon which the City was framed 

w^as higher than the Clouds. They therefore 

went up through the Regions of the Air, sweetly 

talking as they went, being comforted, because 



236 THE PILGRIM'S PROGRESS I 

they safely got over the River, and had such ] 
glorious Companions to attend them.* j 

The talk they had with the Shining Ones was 
about the glory of the place, who told them that 
the beauty and glory of it was inexpressible. & 
There, said they, is the Mount Sio7i, the lieavenly 
Jerusalem, the innumerable company of Angels, j 
Heb.i2:22. and the Spirits of Just Men made perfect. You i 
Rev. 3: 4. are going now. Said they, to the Paradise of God, 

wherein you shall see the Tree of Life, and eat n 
of the never-fading fruits thereof; and when you 
come there, you shall have white Robes given 
you, and your walk and talk shall be every day 
with the King, even all the days of Eternity. 
There you shall not see again such things as you u 
saw when you were in the low^er Region upon \ 
the earth, to wit, sorrow, sickness, affliction, and | 
death, for the jormer things are passed away, j 
Rev. 21:1. You are now going to Abraham, to Isaac, and \ 
Jacob, and to the Prophets, men that God hath 2( 
taken away from the evil to come, and that are 
now resting upon their Beds, each one walking 
in his righteousness. The men then asked, 
What must we do in the holy place? To whom 
it was answered. You must there receive the 2S 
comfort of all your toil, and have joy for all your | 
sorrow; you must reap what you have sown, even j 



* Now, now. look how the holy Pilgrims ride, 
Clouds are their Chariots, Angels are their Guide; 
"Who would not here for him all hazards run, 
That thus provides for his when this World's dona? 



Isa.57:l 2 
isa. 65: 17 



THE PILGRIM'S PROGRESS 237 : 

the fruit of all your Prayers and Tears, and Gal. 6: 7. 
sufferings for the King by the way. In that 

place you must wear Crowns of Gold, and enjoy ■ 

the perpetual sight and vision of the Holy One, J 

5 joT there you shall see him as he is. There also iJohn3:2. 

you shall serve him continually with praise, with : 
shouting, and thanksgiving, whom you desired 
to serve in the World, though with much difficulty, 

because of the infirmity of your flesh. There ' 

your eyes shall be delighted with seeing, and your j 

ears with hearing the pleasant voice of the I 

Mighty One. There you shall enjoy your friends | 

again, that are gone thither before you; and there \ 

you shall with joy receive every one that follows " ' 

5 into the holy place after you. There also shall " 

you be cloathed with Glory and Majesty, and ; 

put into an equipage fit to ride out with the King | 

of Glory. When he shall come with sound of i 

Trumpet in the Clouds, as upon the wings of ' 

the Wind, you shall come with him; and when iThess.4: 

he shall sit upon the Throne of Judgement, you judeH. <; 

shall sit by him; yea, and when he shall pass icot.6;2, s! i 

sentence upon all the workers of Iniquity, let , 

them be Angels or Men, you shall also have a \ 

5 voice in that Judgement, because they were his 
and your Enemies. Also when he shall again 

return to the City, you shall go too, with sound ] 
of Trumpet, and be ever with him. 

Now while they were thus drawing towards ; 

the Gate, behold a company of the Heavenly j 

Host came out to meet them; to whom it was ■ 



238 THE PILGRIM'S PROGRESS 

said by the other two Shining Ones, These are 
the men that have loved our Lord when they 
were in the World, and that have left all for his 
holy Name, and he hath sent us to fetch them, 
and we have brought them thus far on their de- 5 
sired Journey, that they may go in and look their 
Redeemer in the face with joy. Then the 
Heavenly Host gave a great shout, saying, 
Rev. 19:9. Blessed are they that are called to the Marriage 

Supper of the Lamb. There came out also at lO 
this time to meet them, several of the King's 
Trumpeters, cloathed in white and shining 
Raiment, who with melodious noises and loud, 
made even the Heavens to echo with their sound. 
These Trumpeters saluted Christian and his 15 
fellow with ten thousand welcomes from the 
World, and this they did with shouting and 
sound of Trumpet. 

This done, they compassed them round on 
every side; some went before, some behind, and 20 
some on the right hand, some on the left, (as 
't were to guard them through the upper Regions) 
continually sounding as they went with melodious 
noise, in notes on high: so that the very sight 
was to them that could behold it, as if Heaven 25 
itself was come down to meet them. Thus there- 
fore they walked on together; and as they walked, 
ever and anon these Trumpeters, even with joyful 
sound, would, by mixing their musick with looks 
and gestures, still signify to Christian and his 30 
Brother, how welcome thev were into their com- 



THE PILGRIM'S PROGRESS 239 \ 

pany, and with what gladness they came to meet \ 
them ; and now were these two men as 't were in 

Heaven before they came at it, being swallowed -, 

up with the sight of Angels, and with hearing of j 

their melodious notes. Here also they had the < 

City itself in view, and they thought they heard ! 

all the Bells therein ring to welcome them thereto. I 

But above all, the warm and joyful thoughts that \ 

they had about their own dwelling there, with \ 

such company, and that for ever and ever. Oh, j 

by what tongue or pen can their glorious joy ; 

be expressed ! And thus they came up to the ; 

Gate. I 

Now when they were come up to the Gate, j 

there was WTitten over it in Letters of Gold, \ 
Blessed are they that do his Commandments, that Rev. 22: u. 

they may have right to the Tree of Life, and may <] 

enter in through the Gates into the City. \ 

Then I saw in my Dream, that the Shining i 
Men bid them call at the Gate; the which when 

they did, some from above looked over the Gate, ' 

to wit, Enoch, Moses, and Elijah, &c. to whom I 
it was said. These Pilgrims are come from the 

City of Destruction for the love that they bear to ' 
the King of this place; and then the Pilgrims 

gave in unto them each man his Certificate, which j 

they had received in the beginning; those there- 1 
fore were carried in to the King, who when he 
had read them, said. Where are the men? To 

whom it was answered. They are standing with- : 

out the Gate. The King then commanded to . 



240 THE PILGRIM'S PROGRESS 

Isa, 26: 2. Open the Gate, That the righteous nation, said he, 

that keepeth Truth may enter in. 

Now I saw in my Dream that these two men 
went in at the Gate: and loe, as they entered, they 
were transfigured, and they had Raiment put on 5 
that shone Hke Gold. There was also that met 
them with Harps and Crowns, and gave them 
to them, the Harps to praise withall, and the 
Crowns in token of honour. Then I heard in 
my Dream that all the Bells in the City rang lo 
again for joy, and that it was said unto them, \ 
Enter ye into the joy oj your Lord. I also heard j 
the men themselves, that they sang with a loud | 
voice, saying. Blessing, Honour, Glory, and 

Rev. 5: 13. 14. Power, be to him that sitteth wpon the Throne, IS 
and to the Lamb for ever and ever. ; 

Now just as the Gates were opened to let in ; 
the men, I looked in after them, and behold, the | 
City shone like the Sun; the Streets also were | 
paved with Gold, and in them walked many men, 20i 
with Crowns on their heads, Palms in their hands, 
and golden Harps to sing praises withall. i 

There were also of them that had wings, and 1 
they answered one another without intermission, 
saying. Holy, Holy, Holy, is the Lord. And 25j 
after that they shut up the Gates. Which when | 
I had seen, I wished myself among them. j 

Ignorance Now while I was gazing upon all these things, ! 

th™rfver! I tumed my head to look back, and saw Ignor- 

ance come up to the River-side; but he soon got soj 
over, and that without half that difficultv which ) 



THE PILGRIM'S PROGRESS 241 



the other two men met with. For it happened 
that there was then in that place one Vain-hope Vain-hope 
a Ferry-man, that with his Boat helped him over; himovCT! 
so he, as the other I saw, did ascend the Hill to 

5 come up to the Gate, only he came alone; neither 
did any man meet him with the least incourage- 
ment. When he was come up to the Gate, he 
looked up to the writing that was above, and then 
began to knock, supposing that entrance should 

have been quickly administered to him ; but he was 
asked by the mer that lookt over the top of the 
Gate, Whence came you? and what would you 
have? He answered, I have eat and drank in 
the presence of the King, and he has taught in 

5 our Streets. Then they asked him for his Cer- 
tificate, that they might go in and shew it to the 
King. So he fumbled in his bosom for one, and 
found none. Then said they, Have you none? 
But the man answered never a word. So they 

told the King, but he would not come down to 
see him, but commanded the two Shining Ones 
that conducted Christian and Hopeful to the 
City, to go out and take Ignorance, and bind him 
hand and foot, and have him away. Then they 

5 took him up, and carried him through the air to 
the door that I saw in the side of the Hill, and 
put him in there. Then I saw that there was a 
way to Hell even from the Gates of Heaven, as 
well as from the City of Destruction. So I awoke, 

and behold it was a Dream. 



242 THE PILGRIM'S PROGRESS ; 

THE CONCLUSION ' 

Now Reader, I have told my Dream to thee; I 

See if thou canst interpret it to me, j 

Or to thyself, or Neighbor; but take heed ' 

Of mis-interpreting; for that, instead i 

Of doing good, will but thyself abuse: 5 i 

By mis-interpreting, evil insues. j 

Take heed also, that thou be not extream, 
In playing with the out-side of my Dream: 
Nor let my figure or similitude 

Put thee into a laughter or a feud; 10 

Leave this for Boys and Fools; but as for thee, , 

Do thou the substance of my matter see. I 

Put by the Curtains, look within my Vail; i 
Turn up my Metaphors, and do not fail 

There, if thou seekest them, such things to find, 1$ 

As will he helpfull to an honest mind. ! 

What of my dross thou findest there, be bold 
To throw away, but yet preserve the Gold; 

What if my Gold be wrapped up in Ore? ; 

None throws away the Apple for the Core. 20 
But if thou shalt cast all away as vain, 

I know not but H will make me Dream again. ! 

The End. / 



NOTES 



The Author's Apology. This elaborate "apology" for his method 
shows plainly Bunyan's fear that his book might not meet with the 
approbation of those to whom it was addressed. These plain-spoken, 
straightforward men might think that such a vivacious and realistic alle- 
gory was mere trifling with solemn things. Hence it was necessary to 
show that ihe method had the authority even of Holy Writ itself. But, 
probably lo Bunyan's great amazement (for he wrote The Pilgrim's 
Progress to get it off his mind), the book found immediate and hearty 
acceptance. Bunyan's other great religious allegories were all written 
later. 

Page 27, 1. 2, for to. This idiom was in better repute formerly 
than at present. 

27, 7. the Way and Race of Saints. The book referred to is 
probably The Straight Gate, published in 1676. This is an addi- 
tional indication that The Pilgrim's Progress was written during 
Bunyan's brief imprisonment in the bridge jail. (See Intro., p. 16. ) 

27, 28. worser is a double comparative. Both double compara- 
tives and double superlatives are common in the older writers. They 
are now considered vulgarisms. 

27, 32. Still as I pulled, it came. "The metaphor here is de- 
rived from spinning. In this the spinner having the wool or flax on 
the distaff takes hold of an end and draws it towards her, and twisting 
it between her finger and thumb to give it coherence, 'still as imlls it 
comes,' in the form of a continuous thread" (Venables). 

28, 9. straight. A. narrow passage; figuratively, a position 
of perplexity. 

28, 27. palliate. Apparently in the sense of conciliate. Changed 
in later editions to moderate. 

28, 32. Dark Clouds. In allusion, of course, to his allegorical 
method. 

29, 5. Engins. Contrivances. The word formerly had a very 
wide range of meaning. 

29, 7. Angles. An angle is a fishing rod with hook and line. 

29, 10. grop't for. A method of catching trout with the hands 
which is not yet entirely unknown in certain remote regions. 

29, 14. Lime-twigs, etc. The practice of capturing birds bv 
smearing twigs with sticky lime is familiar through the figura- 

243 



244 NOTES 



tive use of the expression. The light and the bell were used at night 
to startle birds and thus make easy their capture. 

29, 15. goes. Walks. 

29, 18. Pipe and Whistle. Some birds can be caught only by 
imitating their songs. 

29, 20. If that a Pearl may in a Toad's-head dwell. A belief 
that was current up to the eighteenth century. See As You Like 
It, Act ii, Scene 1. 

29, 26. Paintings. There were no illustrations in the first two 
editions of The Pilgrim's Progress. 

29, 28. Bunyan implies that the significant part of the book is 
the inner meaning. 

29, 29. brave. Making a fine appearance. 

29, 32. dark, obscure, tho, then. 

30, 4. Was not God's laws. The singular verb with a plural 
subject was not unusual in Bunyan's works. It was and, of course, 
still is common in the language of the uneducated. 

30, 10. Pins and Loops, etc. See Exodus 26: 5. The signifi- 
cance is that men, instead of disregarding symbolical teachings, took 
great pains in following out the minutest details of the Mosaic ritual 
in order that they might apprehend divine wisdom. 

30, 28. puts down all Wit. Surpasses all human skill. 

31, 3. lies in Silver Shrines. See Acts 19: 24. Bunyan's exact 
meaning is not clear, but the significance of the passage is easily 
grasped. The reference is apparently to the attempt of the silver- 
smiths of Ephesus to keep St. Paul from preaching. Bunyan offers 
to wager that his real meaning, in spite of the allegory, will be better 
understood and accepted by impartial men, than will the more literal, 
but specious argument of his imaginary opponent in favor of an 
unholy life. 

31, 4. Swadling-clouts are the bandages in which it was 
formerly the custom, in England, to wrap up newly-born children. 

31, 5. Informs. Guides. 

31, 10. Sound words, etc See 1 Tim. 4: 7, "Refuse profane 
and old wives' fables." 

31, 19. express. Direct. 

31, 26. may. Can. 

31, 34. as high as Trees. Of high position. 

32, 4. he that taught us first to Plow. See Isaiah 28: 24-26. 
32, 10. nothing. In no way. Cf- "nothing daunted." 

35,3. (Marginal comment). The Gaol. The annotations and Bib- 
lical references in the margin are Bunyan's own work and should 
therefore be regarded as an essential part of the book. They are 
often very important in the interpretation of the allegory. 

35, 3. Denn. Bunyan's marginal note added in the Third Edition 
shows that the den signifies the jail in Bedford. The r'=-<^z:ih\ance 



NOTES 245 

between this first sentence and the opening of Dante's Inferno has 
often been pointed out: "In the middle of the journey of our life I 
came to myself in a dark wood where the straight way was lost" (Car- 
lyle's translation). It is hardly necessary to say that Bunyan proba- 
bly never heard of Dante. 

35, 5. a Man cloathed with Raggs, etc. The rags typify the 
corruptions of the world, the book is the Bible, and the burden is the 
consciousness of sin. 

35, 14. refrained. Restrained. The word is not now used tran- 
sitively. The passage beginning with "In this plight" and ending 
with "What shall I do to be saved?" was, added in the Second 
Edition. 

36, 9. for that means regularly "because." 
36, 11. frenzy. A noun used as an adjective. 
36, 21. carriages. Behavior. 

36, 25. condole is now used only intransitively. 

37, Foot-note. Evangelist. The verses at the bottom of this and 
several other pages were inserted under illustrations which appeared 
in early editions of The Pilgrim's Progress. They are undoubtedly 
Bunyan's composition. 

37, 18. Tophet. A place near Jerusalem where human sacrifices 
were offered. It became, in the words of Milton, "the type of Hell." 

38, 5. Wicket-gate. "A small gate, especially one forming part 
of a larger opening" (Standard Dictionary). 

39, 28. take a fancy by the end. "The image is from spinning" 
(Venables). 

39, 31. Pliable represents a class of men who were often in Bun- 
yan's mind, persons who were easily persuaded, but as easily dis- 
couraged. 

40, 16. to come to a point. To make up one's mind. 

42, 4. Seraphims and Cherubins. These forms were in com- 
mon use in Bunyan's time. "Seraphim" is now generally known to 
be a plural form. The singular "Cherubin" probably comes into 
English from the Italian cherubino. 

42, 15. drownded. This form was in fairly good standing two 
hundred years ago. 

43, 15. speed, luck, may, can. 

43, 16. May I get out. If I can get out. 

43.18. brave. Making a fine appearance; glorious, forme. In 
modern English, "for all that I care." 

44, 8. the next way. By the nearest way. 

44, 19. conviction for sin. The expression is regularly used to 
mean "the awakening by conscience to the evil and heinousness of 
sin." 

44, 29. His Majesties Surveyors typify the writers of the Bible, 
and the instructions mentioned on the following page are sermons. 



246 NOTES 



44, 30. Sixteen hundred years. Bunyan has in mhid the six- 
teen hundred years that had elapsed since the hfe of Christ, 

44, 31. if perhaps . . . that, etc. On the chance that. 

45, 15. against. At the time of. 
45, 17. besides. To one side. 

45, 18. to purpose. Thoroughly. The phrase was colloquial. 

45, 31. turned their tales. Changed the subject. 

46, 7. Mr Worldly Wiseman. The whole passage relating to 
Mr. Worldly Wiseman was added in the Second Edition. 

46, 16. having some guess of him. Suspecting who he was. 

47, 22. beshrow. More commonly, beshrew. Used in a mild 
i mprecation or curse. 

48, 1. Wearisomeness, etc. Nearly all the misfortunes that 
Worldly Wiseman prophesied happened to Christian. 

49, 7. name. Reputation. 
49, 13. presently. At once. 

49, 16. to his son. An obsolete idiom. 
49, 17. to speak on. So to speak. 

49, 27. in credit. Creditably or respectably. 

50, 15. wot. Knew. 

53, 7. Then Evangelist proceeded. It is interesting to note 
that both in substance and in form Evangelist's speech is a sermon. 
Its phraseology and method of arrangement are highly characteristic 
of Bunyan and other dissenting preachers of the time. 

53, 12. savoureth. To have the flavor of. Some editions read 
favoureth. 

54, 20. ministration. Administration. 

54, 24. He to whom, etc. This allegory within an allegory is 
very confusing, and Evangelist's interpretation does little to make 
the matter clear. Bunyan's sentence about the Bond-woman seems 
to be based upon a misreading of Galatians 4: 25. That passage is 
in itself sufficiently obscure. Fortunately, the understanding and 
appreciation of The Pilgrim's Progress are not dependent upon a 
solution of this mystery. 

54, 27. in a mystery. Allegorically. 

55, 25. still. Constantly. 

57, 29. Beelzebub. A prince of the demons, or false gods. Mil- 
ton, in Paradise Lost, makes him second in rank to Satan himself. 

59, 5. betterment. The meaning is that one is no better than 
the other. This is a very uncommon use of betterment. 

59, 12. he would have had you a sought. The a is all that is 
left of the more formal have. Such expressions are still very familiar 
in spoken English. Precise usage would expect a present instead of 
a perfect infinitive in this sentence. 

59, 25. dumps. A more dignified word formerly than it is at 
present. 



NOTES 247 

€0 8. cast up. Built. 

60, 14. butt. In modern English, abut, to touch at the end or 
boundary line. 

60, 28. by that. When. 

61, 7. Travailler. The distinction, both in spelling and meaning 
between travel and travail is comparatively recent. Cf. travel, page 
62, line 5. 

61, 29. lift, not lifted, was the usual form of the participle. Com- 
pare Psalm 24: 7, "Lift up your heads, O ye gates; and be ye lift up, 
ye everlasting doors." 

63, 8. With pleasure. We should say "at pleasure." 

64, 12. Governour. Tutor. 
64, 24. figures. Symbols. 

67, 1. gracious. Filled with the grace of God. 

68, 31. Professor. The word means regularly in this book one 
who has made a public profession of religious faith. 

69, 2. fair. On the straight road. 
69, 28. despite. Defiance. 

71, 6. rack. There is a noun rack which means "a thin cloud." 
The verb means "to advance rapidly." After the Seventh Edition 
rack was changed to rackt. 

74, 5. a mark in his forehead. Offor understands this to refer 
to 2 Cor. 3: 3, "Not with ink, but with the Spirit of the living God, 
known and read of all men." 

74, 20. bottom. Low land through which a stream flows. In 
many parts of America, such places are called "flats." 

75, 4. Fatt. Vat. Compare Joel 2: 24, "The fats shall overflow 
with wine and oil." The modern version of the proverb is, "Every 
tub must stand on its own bottom." 

76, 28. doubt. Believe. The usage is still common in provincial 
English. 

78, 1. doubt you want. Think you lack. 

79, 8. a wide field, full of dark Mountains. "We must bear 
in mind that Bunyan was a native of Bedfordshire, and had never 
seen mountains in his life, and had little idea of what they were like. 
His scenery, when it went beyond the objects familiar to him in his 
native county, is all drawn from the Bible. The passage before us 
is borrowed from Jer. 13: 16, 'before your feet stumble upon the dark 
mountains' " (Venables). 

79, 13. going. Walking. 

79, 16. (Marginal comment). A Ward of grace. The meaning 
of ward is not quite clear, but it is probably used in the sense of "a 
place of protection." 

80, 7. running against him amain. Running towards him 
with all their strength. 

80, 17. lions in the way. This phrase has become proverbial. 



248 NOTES 

80, 19. presently. At once. 

81, 11. Fact. An act; from Latin factum. 

81, 20. happily. Fortunately. Some have thought that tht 
word should be haply, which would mean "by chance." All the early 
editions read happily. 

82, 11. benighted. Overtaken by night. In modern usage, it 
is generally figurative, referring to intellectual or moral darkness. 

82, 18. catched is used frequently by Shakspere. 

83, 10. shift. To cause to move away, or to get rid of. 

83, 12. miscarriage. The word could formerly mean almost any 
sort of failure in performance. 

84, 24. Graceless. This is the first intimation that Christian 
assumed his name when he entered upon his pilgrimage. 

84, 25. to dwell in the Tents of Shem seems to typify the 
entrance upon the Christian life. It is looked upon as a privilege to 
which man is not entitled by nature. It demands an act of grace. 

86, 14. consented. Agreed. 

89, 22. Withal. With. 

90, 27. Have you a family? This passage concerning Chris- 
tian's family was added to the Second Edition. 

92, 6. conversation. Conduct, or deportment. 

92, 14. things. In the Second Edition, in which this passage 
first occurs, the reading is sins, not things. 

93, 18. stript himself of his glory. 2 Cor. 8: 9, "Ye know the 
grace of our Lord Jesus Christ, that, though he was rich, yet for your 
sakes he became poor, that ye through his poverty might be rich." 

93, 24. original. The source of the existence of a thing. "In 
this sense archaic, except as applied to a primitive stock whence 
varieties have been developed; as, the wild rose is the original of the 
cultivated rose" (Stand. Diet.). 

95, 14. sword, etc. This refers to St. Paul's description of the 
"whole armour of God," which is found in Eph. 6: 13-18. From a 
phrase in verse 18, "praying always with all prayer," Bunyan coins 
the compound, all-prayer, which he treats as the name of one part of 
the armour. 

95, 16. harness. To arm. 

95, 21 ff. Moses' Bod, etc. Most of these allusions should be 
familiar. The story of Moses' rod is found in Exodus 4: 2-4. The 
account of Jael's alluring Sisera into her tent and killing him by 
driving a nail into his head is in Judges 4: 18-22. Gideon (Judges 
7: 15-22) terrified and put to flight the army of Midian, by arming his 
followers with trumpets, pitchers, and lamps. A single verse (Judges 
3:31) mentions the incident of Shamgar's killing six hundred men 
with an ox-goad. For Samson consult Judges 15: 15, and for David, 
1 Sam. 17: 49, 50. The Man of Sin is mentioned in 2 Thess. 2: 3-8. 

96, 8. the Delectable Mountains. "This, like the Hill Diffi- 



NOTES 249 



culty, the Valley of Humiliation, Doubting Castle, is one of the happy- 
expressions with which Bunyan has enriched our language. No 
earlier example of its use has been pointed out" (Venables). 

96, 20. Immanuel's Land. "Behold a virgin shall bring forth 
a son, and they shall call his name Emmanuel, which being interpreted 
is, God with us" (Matt. 1: 23). 

96, 30. was of proof. Had stood the test. 

98, 6. loaf of Bread, etc. See 2 Sam. 16: 1. The provisions 
with which Christian was furnished jvere Biblical rather than English. 

98, 13. Apollyon. Rev. 9:11, "The angel of the bottomless pit, 
whose name in the Hebrew tongue is Abaddon, but in the Greek 
tongue hath his name Apollyon." The features of the fiend, as well 
as his name, are borrowed from the Bible. See Rev. 13:2, and Job 
41:15. 

99, 22. let. "Hired out" is the modern colloquial equivalent. 

100, 6. nonage. The period of minority or legal infancy. A 
promise made in infancy can be disavowed later. 

102, 4. King's High-way. A public road, passage along which 
was free to all subjects. 

102, 6. strodled. Changed in later editions to straddled. 
102, 9. spin. Destroy, from Anglo-Saxon spillan. 

102, 15. Then did Christian draw. The account of the fight 
with Apollyon is one of the most famous passages in the whole book. 
The minuteness and definiteness with which details are handled give 
it an air of reality not unlike that gained later by Defoe and Swift in 
Robinson Crusoe and Gulliver's Travels. 

103, 4. fetching of a blow. "To fetch a blow" is still more or 
less familiar in colloquial language. 

103, 15. that. So that. 

103,21. brast. An obsolete preterite of ftwrsf. Changed to 6wrs/ 
in later editions. 

104, 8. Michael. One of the archangels who made war upon 
Satan. 

104, 22. affront. An assault. 

104, 25. Valley of the Shadow of Death. The expression 
occurs in Psalm 23 : 4. 

105, 8. them that brought up an evil report. The spies sent 
on ahead by the Israelites on their way from Egypt reported falsely 
that the land was filled with "men of great stature." See Numb. 
13 and 14. 

106,21. Quag. Still common in Q'Mas'/nire. 

106, 23. King David once did fall. For the transgression of 
David consult 2 Sam. 11 and 12. 

107,13. All-prayer. Treated here as a weapon, as in the descrip- 
tion of what Christian saw in the armory of the Palace Beautiful. 
(See p, 95.) 



250 NOTES 



108, 13. let slip. Overlook or omit. 

108, 26. neither . . . nor. Note the double negative. The 
objection to this construction is a comparatively modern refinement. 

109, 7. for that. Because. 

110, 14. Gins. The same word as engines. Formerly, it could 
mean an instrument of almost any sort. 

111, 5. shrewd brushes. Sharp encounters. At the time of the 
writing of The Pilgrim's Progress the Catholic church was almost 
without influence in England. A few years later the situation was 
very different and the real, although secret, preference of Charles II. 
and James II. for the Catholic church had made the Catholic party com- 
paratively strong. In the Second Part of Tfie Pilgrim's Progress 
neither Pope nor Pagan is mentioned. 

111, 16. till more of you be burned. Probably an allusion to 
the fires of Smithfield, a large open space in London where martyrs 
had been burned. 

112, 7. the Avenger of Blood. Faithful has in mind the cities 
of refuge, to which a man guilty of accidental homicide could flee 
"lest the avenger of the blood pursue the slayer . . . and slay him" 
(Deut. 19: 6). He likens his journey to the celestial city to a flight 
for life. 

112, 11. overrun. To run beyond, the last was first. See 
Luke 13: 30. 

113, 2. presently. Immediately. 

113, 30. set him on work. Give him work. 

114, 12. leered. Looked shamefacedly away. 

116, 3. Adam the first typifies unregenerate human fiature, and 
his daughters, mentioned a few lines further along, are "all that is in 
the world . . . and of the world" (2 John 2: 16). 

116, 26. the Old Man. This means precisely what "Adam the 
first" means. The quotation in the text is in Col. 3- 9. For some 
reason Bunyan does not give the reference in the margin. 

117, 24. strook. Struck. Strook, or stroke, is the old preterite 
of to strike. 

122, 22. promotion. Used in the sense of "reward." 

123, 12. should a been. See note 59, 12. 

125, 2. the New-birth, the insufficiency of our works, etc., 
were familiar theological terms among the Dissenters. It was by the 
new-birth, or regeneration, that the "old Adam" was dispossessed. 

125, 16. Grace. In this book "grace" always signifies the grace 
or favor of God, which was held necessary to salvation. 

125, 25. (In margin.) O brave Talkative. This humorous 
ejaculation was omitted from later editions. 

126, 11. brave. Making a fine appearance. 
126, 30. sorry. Mean or paltry. 

126, 31. pretty. Attractive in appearance. The word had not 



NOTES 251 

yet acquired the contemptuous significance which almost inevitably 
accompanies it at the present time, when used as a modifier of man. 
127, 12. ■ discovery. An uncovering, or exposure. 

127, 18. conversation. Manner of life. 

128, 2. in his kind. According to its nature. Compare "the 
kindly fruits of the earth" in the Prayer BGok, where kindly means 
natural. 

128, 14. their. There is no grammatical antecedent for the 
pronoun. It is logically implied in the singular noun Turk. 

129, 4. that. The antecedent of that is tkeir in the preceding line. 

129, 21. practick. Practical. 

130, 5. Irnit. The word meant anything that was harvested. 
130, 12. one that parteth the Hoof, etc. The combination of 

parting the hoof and chewing the cud symbolizes the union of moral 
and spiritual qualities. 

130, 22. ought. Aught. 

131,3. Not SO fond of his company. Faithful's forgetting that he 
was at first very favorably impressed by Talkative is a realistic touch. 

131, 15. Conversation. See note 92, 6. 

132,18. You lie at the catch. " You are lying in wait to catch 
me in^my words and trip me up" (Venables). 

133, 3. attended with doing. James 1:23. "For if any be a 
hearer of the word, and not a doer, he is like unto a man beholding, 
his natural face in the glass." 

133, 12. speculation. Observation. 

133, 31. To him that hath it. etc. This paragraph sets fortn 
the meaning and significance of grace according to Puritan 
theology. 

135, 31. Catechizer. One who gives instruction in the elemen- 
tary truths of religion by means of question and answer. 

137, 14. Conversation. See note 92, 6. 

137, 15. Co stumble the World. Cause it to stumble. The 
word was changed in the Second Edition to puzzle. 

137, 26. wain. Wagon. The word is now obsolete, except in 
the expression, Charles's Wain, a name for the constellation familiarly 
called the Great Dipper. 

140, 12. hy and by. Immediately. 

140, 14. who Will strain hard but they will kill you. They 
will strain hard rather than let you off without killing you. 

141, 3. Vanity Fair. The title of Thackeray's novel comes from 
this. "Vanity Fair was European society as it existed in the days of 
Charles II." (Froude). 

141, 11. original. See note 94, 24. 

141, 15. Legion. Bunyan, perhaps unconscious of the real mean- 
ing, uses this word as the name of a demon. See the story of Christ 
and the man "with an unclean spirit," Mark 5: 1-16, especially verse 9, 



252 NOTES 



'♦And he asked him, What is thy name? And he answered, saying, 
My name is Legion for we are many." Compare Carlyle's Sartor 
Resartus, Book II, Chapter VIII. "Does Legion still lurk in him, 
though repressed; or has he exorcised that Devil's Brood?" 

141, 22. Preferments. Promotions of any sort, but especially 
ecclesiastical. 

142, 3. Fairs. It was customary for fairs to be laid out after the 
manner of towns, with streets and rows, and with quarters, each for 
its especial wares. The various amusements were calculated to 
allure people within the enclosure. 

142, 18. thorow. Through and thorough were originally the same 
word, lusty, merry. Compare German lustig. 

142, 21. The Prince of Princes, etc. This alludes to Christ's 
temptation in the wilderness. See Matt, 4: 1-11. 

143, 1. cheapen. To bargain for. 

143, 18. Bedlams. Lunatics. The word is corrupted from Beth- 
lehem. The hospital of St. Mary of Bethlehem in London, originally 
a priory, was converted after the Reformation into an asylum for the 
insane. Outlandish-men. Foreigners. Compare German A usZander. 

143, 22. the language of Canaan. See Isaiah 19: 18, "In that 
day shall five cities in the land of Egypt speak the language of Canaan." 
The Canaanites were the chosen people and not "men of this world." 

143, 25. Barbarians. Bunyan seems to be using the word in the 
classical sense of foreigners, or more precisely, persons speaking a 
language that can not be understood by the hearers. It is not strange 
that his reading of the New Testament should have taught him this 
usage. See Acts 28: 4; Rom. 1: 14; 1 Cor. 14: 11. 

144, 3. carriages. Behavior. 

144, 17. brought to examination. "At every large fair there 
was a court of justice called the 'Pie-powder Court', where a ready 
justice was administered for offences committed in the fair" (Vena- 
bles). Pie-powder is corrupted from pieds poudreux (dusty feet). 

144, 17. they that sat upon them. The magistrates who sat 
in judgment. 

144, 25. to let them. To hinder. This use of the verb is now 
entirely obsolete, but we still have the noun in a single phrase, "with- 
out let or hindrance." Compare, "He who now letteth will let, until 
he be taken out of the way" (2 Thess. 2: 7). The use of the word in 
tennis to indicate the stopping of the ball by the net is somewhat 
similar. 

144, 7. still. Constantly. 

146 13. concluded. Determined upon. 

146, 22. Here also, etc. This paragraph was added to the Second 
Edition. 

146, 27. sufiEer. Be put to death. Evangelist had foretold that 
one of them would be condemned. 



NOTES 253 



147, 8. in order to their condemnation. So that they might 
be formally convicted. This seems to imply that condemnation was 
decided upon before the trial. This is what was done in many of the 
prosecutions of Dissenters in Bunyan's time. He himself was kept 
in jail without any regular trial. In fact, this whole court-room 
scene must have been based largely on personal experience. 

147, 24. parties. The factions. 

143, 8. Pickthank. A flatterer. 

lis, 12. My Lord in an English court is the equivalent of "Your 
Jonor" in an American court. 

153, 1. Old Man. See note on "Adam the first," 116, 3. 

153, 15. Runagate is a corruption of renegade. 

153, 21. upon the place. On the spot. 

151. (Marginal note.) The Judge his speech. The judge's 
speech. The notion was widely prevalent in the seventeenth century 
that the 's of the possessive case was a contraction of the possessive 
pronoun his. It is in fact a relic of the Anglo-Saxon genitive case 
ending, es. 

152, 16. the Jury. "Abstract qualities of character were never 
clothed in more substantial flesh and blood than these jurymen, 
Spenser's knights in the Faerie Queene are mere shadows to them" 
(Froude). "The imaginary trial of Faithful, before a jury composed 
of personified vices, was just and merciful, when compared with the 
real trial of Alice Lisle before that tribunal where all the vices sat in 
the person of Jeffrej'^s" (MacaulajO- 

154, 28. By-ends. "Every age produces such men as By-ends. 
But the middle of the seventeenth century was eminently prolific of 
such men" (Macaulay). This interview with By-ends was first added 
to the Third Edition. 

155, 26. Waterman. A boatman or ferryman. 
158, 4. to carry it. To behave. 

157, 2. to jump in my Judgement with. To agree with. 

158, 6. congee. A bow. The word usually has reference to a 
salutation on parting, not as here on meeting. 

158, 10. in their minority. Under age. Cf. nonage, 100, 6. 

158, 15. cousenage. Cheating. 

159, 2. jumps not with them. Does not agree with them. 
Cf. jump in my Judgement with, 157, 2. 

159, 14. at a clap. At once. "What, fifty of my followers at a 
clap!" (King Lear, Act i. Scene 4). 

161, 6. benefice. "A church oflfice endowed with funds for the 
maintenance of divine service" (Stand. Diet.). 

161, 14. Call. This has reference to the "call to preach." 

161, 27. dissenting. Used here in the unusual sense of denying 
or disavowing. In later editions the word is changed to disserting 
deserting). 



254 NOTES 

163, 23. Stalking-horse. A horse behind which a hunter eon- 
ceals liimself in stalking game. 

163, 20. Witches. The word formerly implied nothing as to sex. 

164, 13. Judas the Devil. Judas Iscariot. 

164, 25. designed. Had designs upon. 

165, 28. Demas is mentioned three times in the New Testament, 
twice (Col. 4: 14 and Philem. 24) as a companion of St. Paul, and 
once (2 Tim. 4: 10) as having forsaken him because he "loved this 
present world." He has sometimes been identified with Demetrius, 
the silversmith of Ephesus (Acts 19:24). This would give some 
point to his connection with a silver mine. Bunyan's characterization 
of him, however, is entirely his own invention. 

167, 1. one of his Majestie's Judges. This, of course, refers 
to St. Paul, whose condemnation of Demas can only be inferred. 

168, 7. Monument. This passage concerning Lot's wife was 
added to the Second Edition. 

170, 7. cut purses. Purses were formerly worn suspended from 
the belt. 

171, 11. Surfeits. Disorders arising from overeating. 

175, 22. a very dark Dungeon. It should not be forgotten 
that The Pilgrim's Progress was a "prison book," and that Bunyan 
could handle this matter with first-hand knowledge. The conditions 
in the jails and prisons of England two hundred years ago are almost 
incredible. General interest was aroused in the subject a century 
later by the philanthropist Howard, who like Bunyan was a native 
of Bedfordshire. 

175, 23. Here then they lay, etc. This is another passage in 
which Bunyan proves himself a forerunner of Defoe and Swift. The 
specification of the days of the week is precisely in their manner. 
All three instinctively use the same device to give to their stories the 
air of reality. 

176, 20. condole. Used transitively See note 36, 25. 

176, 26. make away themselves. We should say "make awa^ 
with themselves," i.e., commit suicide. 

179, 6. Swound. A swoon. 

182, 5. consented. Agreed. Compare the passage in the Mar- 
riage Service: "Forasmuch as M. and N. have consented together in 
holy wedlock." 

186, 16. bottom. See note 74, 20. 

186, 25. Hypocrites. For these various "Hypocrites" consult 
Gen. 25: 29-34; Matt. 26, 47-49; 1 Tim. 1: 20; Acts 5: 1-10. 

187, 20. Perspective-Glass. A field glass. 

189, 29. at present. At once. 

190, 27. Wanton. Dissolute. 

191, 18. Clout. A cloth or rag. 
191, 25. strook. See note 117, 24. 



< NOTES 255 

192, 11. spending Money. The distinction is illustrated by a 
passage in Grace Abounding. "Those graces of God that were now 
green in me were yet but like those cracked groats and fourpence half- 
pennies that rich men carry in their purses when their gold is in their 
trunks at home." 

193, 30. like one upon whose head is the Shell. " 'To talk 
like one who has got the shell on his head' is still used as a proverbial 
expression for one who speaks without understanding a matter. 
Lapwings and some other birds 'of the brisker sort' are said to be 
able to move about the moment they are hatched, before they have 
got themselves free from the shell" (Venables). 

194, 6. (In margin.) snibbeth. Rebuketh. 

194, 19. CaytifE, from the Latin captivus, a captive, came to 
mean an inferior, and then a person of abject disposition, a wretch. 

195, 29. Birds. See note 193, 30. 

196, 20. Journeymen Thieves. That is, not master workmen. 
A "journeyman," connected with the French jour, a day, was a man 
who worked by the day for another and not on his own account. 

197, 9. King's Champion. It is still a part of the ceremony of 
coronation for the champion to announce his willingness to fight any 
one who denies the King's right to the throne. Compare Sartor 
Resartus: "I read in their Newspapers that the 'Champion of Eng- 
land,' he who has to offer battle to the Universe for his new King, 
has brought it so far that he could now mount his horse with little 
assistance" (Book III, Chap. III). 

197, 28. get within him. Get by his defenses. 

198, 7. Heman. "A singer" (1 Chron. 6: 33). Psalms 88 and 
89 are ascribed to him. Through a printer's mistake this was printed 
Haman in early editions. Haman would hardly serve as a "champion,'* 
and certain ingenious editors substituted Mordecai. 

198, 15. sorry Girle. See Matt. 26: 69-75. 

198, 21. Habergeon. A coat of mail for the breast and neck. 

199, 11. footmen. Men on foot. The Heavenly Footman is the 
title of one of Bunyan's books. 

201, 1. black of flesh. We should say "dark." 

204, 31. I will round you in the ears. Round, whether as a 
verb or an adjective, had the significance of "frank, direct speaking." 
Hence, the expression is equivalent to, "I will drum it into your ears.'* 

205, 7. prove. To test. 

205, 10. Let thee and I. Such solecisms are not unusual in 
Bunyan. He wrote the language as he heard it. 

208, 2. watch. Keep awake. 

208, 31. perdition. This account of Hopeful's conversion fol- 
lows very closely Bunyan's own experiences, as narrated in Grace 
Abounding. 

207, 14. presently. See note 49, 13. 



256 NOTES 

208, 9. Should. This use of should to indicate customary or 
repeated action, althougli unusual in The Pilgrim's Progress, is a 
characteristic of Bunyan's diction. 

212, 9. Jesus his Inditing. Jesus's inditing. See note 151. 

214, 8. My grace is sufficient for thee. "As 1 thought my 
case most sad and fearful, these words did with great power suddenly 
break in upon me, 'My grace is sufficient for thee,' three times al- 
together" {Grace Abounding). 

217, 23. Ask my fellow if I be a thief I "A proverbial ex- 
pression, derived from one member of a company of thieves appealing 
to another to testify to his honesty" (Venables). 

220, 27. fantastical. Having a fanciful, not a real, foundation. 

221, 20. conceit. Conception. 

223, 27. convictions of sin. See note 44, 19. 

224, 25. "The passages which it is most difficult to defend are 
those in which he altogether drops the allegory, and puts into the 
mouth of his pilgrims religious ejaculations and disquisitions, better 
suited to his own pulpit at Bedford or Reading than to the Enchanted 
Ground or the Interpreter's Garden. Yet even these passages . . . 
we feel that we could ill spare" (Macaulay). 

229, 11. colour. Excuse. 

230, 5. Turtle. The turtle-dove. 

230, 15. the Bride and the Bridegroom typify Christ and the 
redeemed soul. 

232,6. Instrument. " We see through a glass darkly" (l Cor. 13). 

232, 28. stounded. Amazed. 

233, 3. Enoch and Elijah. It is recorded that Enoch and 
Elijah were taken to heaven without dying. 



APPENDIX 

(Adapted, and enlarged, from the Manual for the Study 
of English Classics, by George L. Marsh) 

HELPS TO STUDY 
Bunyan's Life 

When and where was he born? What was the character 
and station in life of his parents (p. 5) ? What is worthy of 
note about his childhood and his education (p. 6) ? 

What was Bunyan's first occupation after he grew up? 
On what side did he serve (p. 7) ? Explain the historical 
situation. 

What is it important to remember about Bunyan's mar- 
riage? What occupation did he then engage in? Note the 
recently discovered evidence of it (pp. 7, 8). 

Describe Bunyan 's spiritual struggles. Where has he him- 
self told about them (p. 8) ? With what book may this be 
compared (p. 13) ? How were the struggles finally termi- 
nated? To what station did Bunyan rise in the church? 

With what did Bunyan's career as a writer begin (pp. 
10, 11)? 

When was Bunyan imprisoned, and why (pp. 11, 12) ? 
How long did his imprisonment last? What occupations 
did he engage in? How was his imprisonment brought to 
an end? When and why was he later imprisoned for a short 
time (pp. 13, 14) ? 

When was The Pilgrim's Progress probably written? 
When published? How was it received (p. 16) ? What are 
Bunyan's chief works besides this (pp. 14, ]5) ? 

When and under what circumstances did Bunyan die 
(p. 15)? 

Sum up his personal characteristics (see the sketch on pp. 
15, 16). 

257 



258 APPENDIX 

The Pilgrim's Progress — General Questions 

Of what literary species is this book? Name some other 
great books that belong to the same species. 

What is the relation of The Pilgrim's Progress to the 
history of English prose fiction (p. 21) ? What elements of 
the novel does it possess? 

What is the main purpose of The Pilgrim's Progress (p. 
22)? Does it accomplish its purpose? Is it narrow or sec- 
tarian — in any way fanatical? Is the allegory clear, in 
general? 

What is to be said as to the originality of The Pilgrim's 
Progress (pp. 17, 18) ? From what book, chiefly, did Bun- 
yan get ideas and style ? What important non-literary source 
did he have (p. 20)? 

What are the most marked characteristics of Bunyan's 
style (pp. 20, 21) ? Give examples of the following (see 
the editor's Notes, pp. 243 ff.) : (a) Diction such as would 
not now be used; (b) idioms that do not conform with those 
of the present day; (c) grammatical errors, such as use of a 
singular verb with a plural subject; (d) sentence structure 
that now seems abnormal. Is Bunyan's use to be censured 
in all these examjDles? How many of them conform with the 
usage in the English Bible? How many of them survive in 
popular speech at the present time? 

Study Bunyan's diction in the following matters: Length 
of words, etymology (mainly Anglo-Saxon or Latin?), ac- 
curacy of choice, clearness, strength, beauty. 

How does Bunyan's (or his printer's) use of capitals 
differ from present use? Does there seem to be a purpose 
in the capitalization? Compare it with Carlyle's custom in 
comparatively recent times. 

Make a brief synopsis of the plot of the first part of The 
Pilgrim 's Progress, with especial care to suppress non-essen- 
tials. What is the main story of the second part (p. 16, 
note) ? Do you find in the plan any reason for the fact that 
the first part has been far more widely read? 



APPENDIX 259 

How, in general, do you account for the great popularity 
of the book? Do you think it is still popular? Do children 
still read it and hear about it? 

Do you find humor in The Pilgrim's Progress? If so, 
where, and what is your opinion of it? 

Point out some of the best examples of natural, realistic 
treatment of allegorical characters or allegorical scenes. 
Can you tell how the naturalness is secured? 

What purposes do the bits of interpolated verse serve? 
Illustrate by specific examples. 

The Pilgrim's Progress — In Detail 

What anticipated criticism does Bunyan answer in his 
''Author's Apology"? How, in brief, does he answer it? 
Why does he say he made his book an allegory? What 
method of composition did he follow? What was his reason 
for publishing the work? What do you think of this ' 'Apol- 
ogy" as poetry? Would Bunyan have claimed high poetic 
merit for it? 

What do you think of the beginning of the prose narra- 
tive? Howlongisit before the story is under way? Is any 
explanation neede" that is not given or clearly implied? 

Note, throughout, the marginal references and comments 
which explain the allegory. 

Note how the fact that Bunyan is narrating a dream is 
kept before the reader, as on pages 38, 40, 42, 45, etc., and 
at the very end also. Is this device effective? 

Why does Christian leave his wife and children? Why is 
his action regarded as commendable? (See pp. 91, 92, etc.) 

Why is there repetition from time to time, as on pages 51, 
58, etc., when Christian tells various people whom he meets 
some of the facts narrated previously? Is the repetition 
ever superfluous or tiresome? What good purpose does it 
serve ? 

What is Evangelist's address (pp. 53 ff.) in both sub- 
stance and form (see note, p. 246)? Find similar passages 
elsewhere in the book. 



260 APPENDIX 

Just what is accomplished by Christian's whole interview 
with Interpreter (pp. 61-72) 1 What, specifically, is the 
meaning and purpose of the dream described on pages 71, 
72? How and why did Christian get rid of his burden? 

Why should Christian lose his Eoll and have to go back 
for it (pp. 81, 82) ? Why should the test of the lions not be 
more severe ; that is, why should he be told that the lions are 
chained (p. 84) ? 

Why should ApoUyon argue with Christian before attack- 
ing him? Is Christian's victory made to seem reasonable and 
natural? What, in brief, were the dangers that he encoun- 
tered in the Valley of the Shadow of Death? 

By what device is Christian informed of happenings at his 
home city after his departure (pp. 113 ff.) ? 

Why did Faithful have adventures different from those of 
Christian? 

What does Adam the First typify (note, p. 250) ? 

Why does Faithful recount at such length the arguments 
he meets and answers (e. g., those of Shame, pp. 119 ff.) ? 
Why did Faithful have no combat with Apollyon and fare 
better than Christian in the Valley of the Shadow of Death? 

Is the episode with Talkative important or essential in the 
general plan of the book? Is it interesting? 

In what ways does Bunyan's description of Vanity Fair 
reflect the customs of his own time? How does the account 
of the treatment of the pilgrims in that city reflect his own 
experience? Is it natural that the witnesses, jurymen, etc., 
in the trial of Faithful, should speak as if they had long 
known him? Why should Faithful be slain and Christian 
allowed to escape? 

Why is the conversation between By-ends and his friends 
(pp. 158 ff.) given at such length? 

Why is the Giant Despair introduced at the precise time at 
which the pilgrims encounter him? What are the arguments 
Hopeful urges against suicide? Compare the arguments for 
and against suicide in Spenser's Faerie Queene, Book I, 



APPENDIX 261 

Canto ix. Is it natural that the prisoners should suffer so 
long before Christian thinks of a way of escape ? 

Why is there so much talk of Little-faith and his fate (pp. 
190 ff.) ? 

Is it natural that Christian and Hopeful should follow the 
flatterer (p. 201), when he is not said to have been guilty 
of any flattery? 

Does it seem strange that the pilgrims should meet Atheist 
so late on their journey? How is the fact accounted for? 

What is the purpose of the long conversation of Christian 
and Hopeful as they go through the Enchanted Ground? Of 
the later conversation with Ignorance? 

What are the most prominent characteristics of the last 
ten pages of the book? Is the last paragraph effective? 



THEME SUBJECTS 

1. Bunyan's life (pp. 5-15). 

2. The history of England during Bunyan's life (espe- 
cially his manhood — the Civil War, Cromwell's Protectorate, 
and the Kestoration; pp. 6, 7, 11, 13, etc.). 

3. An imaginary picture of Bunyan in prison ; or a scene 
between Bunyan and his jailor (p. 12-14). 

4. Write a denunciation of Bunyan playing *'cat" (p. 
8) in the style of Christian's discourse. 

5. Narrative and descriptive themes on various adven- 
tures of the book or places described, as follows: 

The Slough of Despond (pp. 43-45). 

Christian and Mr. Worldly Wiseman (pp. 46 ff.). 

At the House of the Interpreter (pp. 61 ff.). 

Christian and his Koll, on the Hill Difficulty ( pp. 
77-82). 

Christian in the Palace Beautiful (pp. 92-96). 

Christian and Apollyon (pp. 98-104). 

In the Valley of the Shadow of Death (pp. 104- 
111). 



262 APPENDIX 

The adventures of Faithful (pp. 112 ff.)- 
Vanity Fair (pp. 140-53). 
By-ends and his companions (pp. 155 ff.). 
Demas and the Hill Lucre (pp. 165-68). 
Along the Eiver of the Water of Life (pp. 171 ff.). 
Doubting Castle and the Giant Despair (pp. 175 
ff.). 

In the Delectable Mountains (pp. 182-88). 
In the Country of Beulah (pp. 230-32). 
Entrance into the Celestial City (pp. 232 ff.). 

6. A defense (or criticism) of Christian's leaving hia 
family (see pp. 90, 91, etc.). 

7. Bunyan's idea of heaven (pp. 41, 42, 235 ff.). 

8. An original imitation of some episode from The Pil- 
grim's Progress. (Cf. Hawthorne's ''Celestial Railroad" 
in Mosses from an Old Manse.) This may profitably take the 
form of a satire (or a series of satires) on present-day 
evils ; e. g., * ' soulless corporations, " ' * political corruption, ' ' 
* ' bridge-whist gambling, " ' * tainted money, ' ' etc. Christian 
or Hopeful may be brought into a modern city and made to 
observe its faults. 

9. Character sketches of Christian, Pliable, Worldly 
Wiseman, Apollyon, Faithful, Talkative, By-ends, Hopeful, 
Ignorance. (Note, as to each, whether or not he has in- 
dividual traits, or is a mere personification of some quality.) 

10. Bunyan 's knowledge of human nature. (Illustrate by 
extracts.) 



APPENDIX 263 

SELECTIONS FOE CLASS BEADING 

Passages particularly worth reading aloud are as follows; 

1. Christian starts on his journey (pp. 35-40). 

2. The Slough of Despond (pp. 42-45). 

3. Christian and Mr. Worldly Wiseman (pp. 46-50). 

4. Some of the lessons at the House of the Interpreter 
(pp. 62-64, 67-68, 70-72). 

5. The adventure of the Hill Difaeulty (pp. 78-82). 

6. Christian and Apollyon (pp. 98-104). 

7. In the Valley of the Shadow of Death (pp. 104-11). 

8. The world's treatment of Pliable (pp. 113, 114). 

9. Faithful's meeting with Shame (pp. 119-21). 

10. Talkative (pp. 124-29). 

11. Vanity Fair (pp. 140-46). 

12. The trial of the prisoners (pp. 147-53). 

13. Demas and the Hill Lucre (pp. 165-68). 

14. The River of the Water of Life (pp. 170, 171). 

15. The encounter with the Giant Despair (pp. 175-82). 

16. On the Delectable Mountains (pp. 182-88). 

17. Saved by the Shining One (pp. 201-203). 

18. The Country of Beulah (pp. 229-32). 

19. The conclusion (pp. 235-41). 



SUGGESTIONS FOR DEAMATIZATION 

(With acknowledgments to Simons and Orr's Dramatisation, 
Scott, Foresman and Company, 1913) 

It has been the experience of many teachers that 
"dramatization of the literature studied is one of the most 
successful of all devices for vitalizing the work of the 
English class/' Nor is dramatization difficult if the task 
is approached with an understanding of the book in hand, 
and of the sort of scenes that can be presented, with some 
effectiveness by young students. 

In dramatizations from any sort of lively narrative it 
will usually be found that the author provides plenty of 
conversation, which can be taken over with little, if any, 
change. A novel or poem of great length, however, presents 
so many interesting, even highly dramatic, dialogues that 
the choice of the best ones for presentation may be puzzling. 

It is important that the scene or group of scenes chosen 
shall have a certain clearness and unity by itself, without 
depending too much on the rest of the story; that the ma- 
terial selected shall have real dramatic quality — shaU pre- 
sent interesting action, not mere taJlc; and that it shall not 
be too difficult for amateur actors without elaborate cos- 
tumes or stage setting. 

To illustrate the last point it may be noted that any scenes 
in which fighting or other violent action occurs — tempting 
though they may be to the youthful mind — cannot be under- 
taken because they would almost invariably lead to ** horse- 
play. ' ' Nor can scenes involving much movement from place 
to place be undertaken ; only scenes of considerable talk and 
action within a very limited space are practicable. 

Scenes and incidents should be left unchanged if possi- 
ble; but sometimes it is desirable to put in one scene re- 
264 



APPENDIX 265 

lated events and conversations that can just as well occur 
at one time and place, though the author did not so repre- 
sent them. For example, in Simons and Orr's dramatiza- 
tion from Treasure Island, a conference between Dr. Livesey 
and Jim Hawkins, which in the story takes place outside 
the block-house, is put inside in order to avoid a change of 
setting. And in the dramatization from Henry Esmond, 
certain events which in the novel are spread over three days 
are put in a single scene. Teachers and students who have 
had their attention called to the way Shakspere treated his 
sources in writing his plays {Macheth, for example) will 
readily appreciate the frequent need of condensation and 
concentration. 

Very long speeches should usually be avoided, but as they 
do not often occur in lively narrative not much diflSiculty 
on this score is to be expected. Even moderately long 
speeches, however, may sometimes be interrupted effectively 
by remarks that some character might naturally make, 
though it is usually best to ''stick to one's text." 

Stage directions — descriptions of the scene or the per- 
sons, and statements of action accompanying the speeches — 
may often be taken directly from the book in hand, but 
sometimes must be supplied. The very full directions given 
by recent playwrights (in contrast with the meager direc- 
tions in Shakspere 's plays) may be examined to advantage. 
See, for example, plays by Ibsen, Bernard Shaw, Sir J. M. 
Barrie, and others. Usually, however, little is to be gained 
by elaborate directions in school dramatizations. 

By a careful choice of fairly unified scenes, dramatization 
from The Pilgrim's Progress is extremely simple, since the 
author has put the most important conversations into the 
form of drama. The events and talk in Vanity Fair are 
obviously well adapted to presentation. 



CHRONOLOGICAL TABLE 
In the following parallel columns are given the most im- 
portant dates in the history of English and American litera- 
ture during Bunyan's lifetime (1628-1688). 



AMERICAN 

1630 Massachusetts Bay Col- 
ony founded. 
Bradford : History of 
PUmoth Plantation be- 
gun about this time. 
Winthrop : Journal be- 
gun, ended 1649. 



1635 R. Mather: Journal 

(written). 

1636 Harvard College estab- 

lished. 
1638 New Haven founded. 



1640 The Bay Psalm Boole. 



1644 Williams : The Bloudy 
Tenent. 



1650 A. Bradstreet : Poems. 



1662 



1681 
16S2 



Wigglesworth : The Day 
of Doom. 



C. Mather: Diary begun. 
Philadelphia founded. 



1633 
1634 

1638 

1642 

1644 

1648 
1649 

1653 
1360 



1666 
1667 
1671 



1674 
1678 



1681 



1682 
1688 



ENGLISH 



Milton : L' Allegro and II 

Penseroso. 
Milton: Comus (acted). 



Trial of John Hampden. 
Milton : Lycidas (pub- 
lished). 

Theaters closed. 
Browne : Religio Medici, 
Milton : Areopagitica. j 

Battle of Marston Moor. ] 
Herrick : Hesperides. \ 

Charles I executed. 

Walton : The Compleat 

Angler. i 

The monarchy restored. 



Pepys : Z)ia?-j 
ed 1669. 



begun, end- 



London fire. 

Milton : Paradise Lost. 

Milton : Paradise Re- 
gained; Samson Agon- 
istes. 

Milton died. 

Bunyan: Pilgrim's Prog- 
ress. 

Dryden : Absalom and 
Achitophel. 

Dryden : MacFlccknoe. 

The English Revolution. 



266 



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